A Short history of the twelve Japanese Buddhist sects ......Ill CONTENTS. >-^*»— • page Preface ^ Introduction '^H'^ ChapterI;theKu-sha-slm 1 ChapterII,theJo-jitsu-sliu 13 ChapterIII,thePvis-shu

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HORACE;iFT OFWo CARPENTBER

ASHOKT HISTOEY

OF THE

TWELVE JAPANESE BUDDHIST SECTS.

KANSLATED FROM THE ORIGINAL JAPANESE

BY

BUNYIU NANJIO, M. A. OXON;MEMBER OF THE ROYAL AvSIATIC SOCIETY, LONDON;

LECTURER ON THE SANSKRIT LANGUAGEIN THE IMPERIAL UNIVERSITY. TOKYO.

TOKYO:BUKKYO-SHO-EI-YAKU-SHUrPAN-SHA.

MEIJI 19TII YEAR.

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(2 CKA^\fUy\^y^^-»-A^

Ill

CONTENTS.

>-^*»—

•

page

Preface ^

Introduction '^H'^

Chapter I; the Ku-sha-slm 1

Chapter II, the Jo-jitsu-sliu 13

Chapter III, thePvis-shu 20

Chapter lY, tlie Hosso-shii 32

Chapter V, the San-ron-shu ^Chapter VI, the Ke gon shu 57

Chapter VII, the Ten- dai-shu 6S

Chapter VIII, the Shin-gon-shu 78

Chapter IX, the Jo-do-shu 104

Chapter X, theZen-shii 114

Chapter XI, the Shin-shu 122

Chapter Xll, the Nichi-ren-shu 132

Sanslvrit-Chinese Index 149

4 8 ;") i

PKEFACE.

The aim of tlie following woi Jv is defined by its

title; it is a short history, not of Buddhism in general,

but of the twelve Japanese Bnddliist sects. It is a

translation of a Japanese Ms.; which consists of an

introduction and twelve chapters written separately

by nine living Japanese priests within the last seven

months. When I was requested by Mr. S. Sano to

undertake this work in May last, the Ms. was not yet

complete. As my translation was going on, the

writers, gradually sent me their respective IMs. from

various parts of the country, saying that they wrote

in a great hurry. Their style of composition is uot

always the same, and this has given me a special

difficulty to render their words exactly into the

English language, with which I am not at all very

well acquainted. Moreover the subject itself is

of course a very hard one though I have already

spent many years in studying it. Whenever the

original text is too complicated, I have been obliged

to make it short, or to leave certain portions untrans-

lated.

The followino; are the names of the writers of the

text, and some other matters :—

The introduction and the fifth, sixth and eighth

chapters on the sects of San-ron, Ke-gon and Shin-

gon were written by my friend the Kev. Ko-cho

VI PREFACE.

Ogurusu of tlie Shin-sliii. The first chapter on the

Ku-sha-shu was written by the Rev. Shuzan Emura

of the Shin-sliti. Another and longer text on the

same sect wâs written by the Rev. Kyoku-ga Saild

of the Shin-gon-shU; but it was too late to be used

for this translation. The second and third chax^ters

on the sects of Jo-jitsu and Ritsu are the productions

of the Rev. Sho-hen Ueda of the Shin-gon-shu.

The writer of tlie fourth chapter on the Hosso-shu is

the Rev. Dai-ryo Takashi of the Shin-gon-shii, and

that of the seventh chapter of the Ten-dai-shti is the

Rev. Kyo-kwan Uemura of that sect. Anotlier

text on the San-ron-shu was written by the Rev.

So-ken Ueno of the Shin-gon-shri; and that on the

Kc-gon-shii, by the Rev. Jitsu~ben Kazuyama of

the Ji-shti. But these were also too late to bo used

for this work. The Revs. Gyo-kai Fukuda, Ken-ko

Tsiiji, Ren-jo Akamatsu and Ze-jun Kobayashi have

eaph written a chapter on their own sect. Their

subjects are the Jo-do-shu (the 9th chapter), the Zen-

shu(lOth), the Shin-shu (11th) and the Nichi-ren-

shti (12th) respectively.

The text is full of proper names and technical

terms, which I have mostly restored to tlieir Sanskrit

forms, adding the Japanese sound of the Chinese

translation or transliteration^ and rlso giving an

English translation.

For the orthography of the Sanskrit names and

PREFACE. yij

terms, Professor Max Milller's missionary alphabet

has been adopted, as it avoids the use of diacritical

marks. It has this peculiarity that italic h and gare emplyed to represent ch and j as usually pronounc-

ed in English. This is because these palatal sounds

are derived from gutturals.

For the orthography of the Japanese sound of the

Chinese and Japanese names and terms, the alphabet

of the Eo-ma-ji-kwai or ^ Roman Letter Society'

has been adopted.

I greatly regret that the scale of the present work

has hindered me from giving in detail the authorities

for every statement. In the original text, the autho-

rities are not given, and I have also had no time to

look through even the principal books of the tweleve

sects, during the progress of this work, as my time

has been much occupied by professional duties.

Nevertheless I have "done my best, thongh the work

be very imperfect indeed.

I have now only most sincerely to thank Dr. W.S. Bigelow for his kindness in correcting some parts

of this tran slit ion, and Professor Chamberlain for

similar assistance with regard to certain others.

Bunyiu Nanjio.

Asaknsa, Tokyo, Japan:

6th December, 19th year of Meiji (188G).

VIII

INTEODUCTION.

Those whose minds are confused are called the

ignorant. Those whose minds are enlightened are

called Buddhas.

Among the confused, there are insects whether

flying quickly or moving slowly, such as wasps and

caterpillars. There are animals of the scaly tribes,

and those covered with shells or crusts. There are

animal tribes which are either hairy or naked.

Some are one-horned, and others two-horned. Some

are two-footed, and others many-footed. Some

have wings with which they fly, and others have

talons with which they seize their prey. There are

large animals called whales: the ferocious are tigers

and wolves j the poisonous are vipers and water-

bugs; and the cunning are fox^^s and badgers.

There are horned owls which eat their mothers.

There are some animals called owl~cats which eat

their fathers. Thus there are several different kinds

of animals, of which the weeker are always injured

by the stronger. Such is the state of the beings

who have entered into the nature of animals

(Tiryag-yoni-gata, or Chiku-sho->do, or Eo-sho-

shii).

There are Pretas (Ga-ki) or 'departed spirits,'

whose bellies are as large as a hill, while their

mouths are as small as the eye of a needle; so that

INTRODUCTION. IX

tliey can neither eat nor drink. There are Pretas,

for whom water is always changed into fire, as soon

as they desire to drink; so that they can never satisfy

their thirst. There are Pretas, who eat nothing but

excrements and matter. There are Pretas, whose

bodies are pierced by their own hairs, the points of

which are as sharp as swords. Again there are Pretas,

who eat tlieir own children. Such is the state of

the Pretas. This state is not seen by human eyes;

but among mankind there is often seen something

like the above.

The eight hot hells are the states of blazing fire,

and the eight cold hells are those of freezing water.

The former eight are called âmgiva (To-kwatsu),

Kalasiltra (Koku-jo), Samghata (Shu-go), Raurava

(Kyo-kwan), Maha-raurava (Dai-kyo-kwan), Tapana

(Sho-netsu), Pratapana (Dai-sho-netsu), and Avi/d

(Mu-ken). The latter eight are called Arbuda (A-

bu-da), Nirarbuda (Xi-ra-bu-da), A/afa (A-se-ta), Apa-

pa (Ko-ko-ba),Hahc\dhara (Ko-ko-ba), Utpala (U-ha-

ra), Padma (Ha-do-ma\ and Maha-padma (Ma-ka-

ha-do-ma). No words can sufficiently express the

several kinds of sufferings in these hells. Such are

the states of tlie beings in these hells (Narakas).

Both the blazing fire and freezing water are not

made by any other being, but by their own thought

alone.

Not only the beings who have entered into the

X INTRODUCTION.

nature of the above three states of the lower animals,

departed spirits, and those in the various hells, are

confused or perplexed; hut also the Devas or heavenly

beings, Nagas or serpents, and the other eight classes

of beings (Ten-ryu-hachi-bu) are the same. They are

called Mahoragas (^ great serpents '), Kinnaras (lit.

' what sort of men .?'), Garu(?as, Rahu (^ the seizor '),

Asuras, Gandharvas, Rakshasas, Yakshas, Nagas (^ser-

pents '), Visvakarman (âll-doer '), Surya {' the sun '),

Soma (^ the moon ^), Mari/^î, Mahe-svara, /S'ala'a Deva-

nam Indra (' the king of gods named /S'akra '), Maha-

brahman, beings of tlie four Dhyana-goA-aras (Shi-

zen-ten)*, and the four Arupas (Shi-mu-shiki). Though

their pains and pleasures are somewhat different from

each other, being themselves either holy or ignorant

;

yet they all belong to the three worlds of desire, form,

and formlessness, and are not free from confusion.

Among the beings of the three worlds, men aro

more thouglitful than all others. Thinking is their

mental faculty. Being thoughtful, tliey are confused.

Being thoughtful, they are enlightened, Being thought

ful, they become rich and noble. Being thought-

ful, they become poor and mean. Being thoughtful,

they keep peace. Being thoughtful, they begin

to fight. Being thoughtful, they plan to strengthen

themselves. Being thoughtful, they fear to be weak-

ened by others. Thus, whether their thinldng be

skilful or not, some people are flourishing, while others

INTRODUCTION. XI

are put to shame.

There are wise princes and clever ministers. There

are rebelhons ministers and villainous sons. Some

people are appointed to high office, given large salaries

and intrusted with the power of government. Some

people are always picking up things which are rejected

or useless. Some dwell in splendid houses and halls,

and eat excellent food at every meal. Some live in

the dilapidated houses, wear torn clothes, and suffer

hunger. Some are in fear of assasins; and others in

dread of epidemic disease. Some are in dread of

inundation and conflagration; and others are afraid of

theives and robhers. Some are drowced in the water,

and otliers are hanged by the neck. There are people

either deaf, dumb, or blind. Thus greatly do they

differ in happiness and unhappiness; some being

joyful, and others sorrowful. This difference de-

pends only on the goodness and badness of their

thinking; and they are the effects of the causes of

the former existence.

In short, all those who are only careful for the

present life and can not see into the future, are called

the confused, whether they be wise or ignorant, rich

or poor. It is quite impossible for human power to

cause every man in the world to become rich and

noble, wise and healthy, and long-lived. No religion

except the doctrine of Buddha can place all beings in

the tme state of permanence, joy, self and purity

XI [ INTRODUCTION.

(Jo-raku-ga-j(3; i. e. tlie four virtues of Nirva^za). This

Buddhism does out of compassion, being itself inde-

pendent of all the troubles of the three worlds.

Buddha /Sâkyamuni appeared in the world to

j)erform the most important thing, namely, to cause

beings to become enlightened. There are many

different accounts given of his life. We shall give

here an outline of one of these accounts.

LIFE OF BUDDHA.

Buddha was born in the kingdom of Kapila-vastu

(Ka-bi-ra-e) in Central India, on the eighth day of

the fourth month of the twenty fourth year of the

reign of the king Sho of the Shu (Chow) dynasty in

China, 1027 B. C. At the moment of his birth, he

said : 'I alone, of all beings in heaven above and mider

the heavens, am worthy of honour.' His father

was the Maha-ra^/a or * great king ' /S'uddhodana (Jo-

bon Dai-o), and his mother was the Devi or ^ ciueen

'

Maya (Maya Bu-nin).

At the age of seven he was thoroughly acquainted

with astronomy, geography, arithmetic and military

science. At ten he surpassed other princes in shoot-

ing through seven iron targets. At fifteen he was

formally recognised as heir-apparent. At seventeen

he was married to Yasodhara (Ya-shu-da-ra). At

eighteen he began to think of leaving home, because

he perceived how existence was traversed by the

INTKOBUCTION. XIII

pains of birth, old age, disease and deatli. On the

seventh day of the second month of his nineteentli

year, he entered the forest in order to study the

perfect way.

On the seventh day of the second month of his

thirtieth year, he awoke to }>erfect knowledge, while

sitting mider the Bodhi tree. Buddha had three

bodies, viz., 1. Dliarma-kaya (Hosshin) or the ' law-

body,' which is colourless and formless; 2. Sambhogii-

kaya (Ho-shin) or '• the compensation-body/ by which

Buddha appears before the Bodhi sattvas of the Dasa-

bhiimis (Ju-ji) or ten stages: and 3. Nirma^â-kaya

(0-jin, or Ke-shin) or the * transformed body,' by

which he appears before the Pratyekabuddhas, Srk-

vakas, Devas and men. This is the reason why

Buddha ^S'akyamuni was seen differently by the

hearers of the Maliayana and Ilinayana doctrine

during his whole life.

After his enlightenment, Buddha sat for seven

days absorbed in meditation, and felt the pleasure

of the Law.

In the second week, he preached the Buddhava-

ta??isaka-mahavaipulya-sutra (Ke-gon-gyo)^ in nine

assemblies held at seven different places. This is

called the first period of Ke-gon by Ten-dai Dai-

shi.

On the tliirtieth day of the second month (i. e. tlie

' Nos, 87,88.

XEV INTKODUCTION.

4 til week), Buddha converted the Nagara^/a or

'snake king' MaZîlinda (Mon-rin Ryu-o). On the

seventh day of the third month, he converted Deva-

pala (? Dal-i-ha-ri). On the following day, he went

to Varawasi, where Kau?icZinya and others were con-

verted. At the age of thirty-one, he converted the

Sresh^/iin or wealthy merchant Yasas (Ya-sha Cho-

ja). Then he went to the kingdom of Magadha and

converted Uruvilva-kasyapa and others. Then,

going to Raâgnha, he converted King Bimhisara

and his retainers. In the same year, the ^S'reshf/dn

Kalya ( ? Ka-ryo Cho-ja) presented to Buddha the

monastery of Ve/uivana ^(Chiku-rin-sho-ja) or the

' bamboo grove.' At the age of thirty-two, he con-

verted Nagas (Ryti) or snakes and Yakshas (? Ki) or

demons, at mount Gajasirsha (Zo-dzu) or the * ele-

phant's head.' At thirty-three, /Sariputra and Ma-

hamaudgalyayana became his disciples. At this

time the disciples who attained to Arhatship num-

bered twelve hundred and fifty. In the same year,

Mahakasyap became a disciple of Buddha. He pre-

sented to Buddha a robe valued at one hundred

thousand taels. At thirty-four, Buddha was in

Yaisali and established the rules of morality. After

this year, he constantly added to the number of these

rules. At thirty-five, the Sieshthia Sudatta (Shu-

datsu Cho-ja) of /Sravasti together with the Prince

(rata, presented to Buddha the 6eta-vana Anatha-

INTRODLXTION. XV

piwcZada-arama (Gi-ju Gikko-doku-on) or (beta's

grove and Anatliapi^zcZada's garden known as the Gi-

on-sho-ja. In tliis year, Buddha went back toKapila-

vastu, when his father King /S'uddhodana sent his

retainers and subject people to meet him at a dis-

tance of forty miles. The king also selected five

hundred rich men to wait upon Buddlia, so that he

was as splendid as a phoenix flying towards Mount

Sumeru. At thirty- six, Buddha preached the Pra-

tyutpanna-buddhasa7?'imukhavasthita-siitra (Han-

ju-kyo),- in Godhanya (Ku-ya-ni). At thirty-seven,

Ananda became his disciple, when he wâs eight

years old. In this year, Buddha converted

a younger brother of Kinnara-raâ Druma (Jun

Shin-da-ra-o) on Mount Eyfi. At thirty-eight,

Rahula became his disciple, when he was nine years

old. At thirty-nine, Buddha went to Magadha and

converted King Pushya ( ? Hokka-sha-o). In this

year, a ^ votive altar ' (Kai-dan) was erected on the

south-east of the Gi-on. At forty, Buddha preached

to Maitreya (Mi-roku) the Abhinishkramawa-sutra

(Hon-gi-kyo)."' At forty-one, he returned to Kapila-

vastu a second time and preached the Buddha-

dhyana-samadlii-sagara-sutra (Kwan-butsu-san-mai-

kyo),'* to liis father the king. In this year, his aunt

Mahapra^/apati left home and became a Bhikslm??!.

During the above twelve years, Buddha spoke for the

2 No. 73. « NoTiOdT' No. 430.

XVI INTRODUCTION.

most part tlie Hinayana doctrine. This is called

the second period of Eoku-on (Mr/ga-dava or 'deer

park') or A-gon (Agama) by Ten-dai Dai-shi.

At the age of forty two^ Buddha preached the

Virnahi-kirtti-nirdesa-sutra (Yui-ma-kitsu-kyoy' in

the city of Vaisali. At forty-three, he preached the

ViseshaA;inta-brahma-paripri7»'7^7ia-sutra (Shi-yakn-

bon-den-sho-mon-gyo).*'' At forty-fonr, he preached

the Laftkavatara-sutra (Ryo-ga-kjôy on mount

Laftka in the Southern sea. In this year he also

spoke the Suvar?za-prabhasa-sutra (Kon-ko-myo-ky o)^

and the >S'rimala-devi-s:mhanada-sutra (Sho-man-

gyo).^ From the age of forty-five to forty-nine, Bud-

dha preached the Mahavaipulya-maha-sa7??nipata-

sutra (Dai-ho-do-dai-shikkyo)^^ to Buddhas and

Bodhisattvas assembled from ten different regions,

by a great stnir-case made between tlie world

of desire and tliat of form. He also preached to

Ananda the Surkm gama-samadhi-sutra (Shu-ryo-

gon-gyo).^^ The above eight years are called the

third period of Ho-do (Vaipulya) by Ten-dai Dai-

shi.

During the next twenty-two years from the age of

fifty to seventy-one, Buddha preached the Pra^/z/a-

paramita-sutra in sixteen assemblies (Ju-roku-e) held

' Nos. 146,247,149. ' Nos. 189'190. ' Nos. 175,

176,177. « Nos. 126,127,130. « M. 59. '' No. 61.

" No. 399.

INTKODUCTTON. XVIT

at four different places, namely, 1. Mount Gndhra-

kufa (' vulture's peak '), 2. AnatliapmJada's garden

in /S'ravasti, 3. the Abode of the Paranirmitavasa-

vartins (Ta-ke-ji-zai-ten), and 4. the Yewuvana

(^bamboo-grove').^- This is called the fourth period

of Han-nya (Pra^/7a-paramita) by Ten-dai Dai-shi.

During the last eipjht years from the age of seventy-^'' No, 1, i. e. the Dai-han-nya-ha-ra-mi-ta-kyo.

It is the largest of the Chinese translations of the

Buddhist sutras,as it consists of 600 fasciculi or books.

The following is a summary of the contents :—

FASC. FASC. CHAPT. PLACE OF THE SCENE.

(a) 400

(b) 78

(c)

(d)

(e)

(f)

(g)

Q^)

W(J)

(k)

(1)

(m)

(n)

(o)

(P)

59

18

10

8

2

1

1

1

5

5

1

1

2

8

1-400), 79,

401-478), 85,

479-537), 31,

538-555), 29,

556-565), 24,

566-573), 17,

574-575),

576),

577),

578),

.579-583),

584-588),

589),

590),

591-592),

593-600),

Gndhrakufa.

/S'ravasti.

Abode of the Paranir-

m i ta -va.savartin s

.

;• /S'ravasti.

G/'ulhraku/a.

Ve?iuvana.

XVIIT INTRODUCTION

one to seventy-nine, Budclha preaclied for the most

part the Saddharma-pw^(iarika-slltra (Ho-ke-k3ô).^'

He also preached the Amilayiir-dhyana-siitra (Kwan-

mu-ryo-ju-kyoy'* to Queen Vaidehi in the city of Ra-

âgWha. At the age of seventy-five, his fiither the

king deid. At seventy-eight, he S|)oke the Saman-

tabhadra-bodhisattva-A;arya-dharma-su{ra(Fu-gen-

bo-satsu-gyo-ho-kyoy'' in the city of Vaisali. At the

age of seventy-nine, that was the fifty-first or fifty-

third 3êar of King Boku of the Shu (Chow) dynasty

in China, 949 B. 0., Buddha ascended to the Trayas-

trimsa heaven (To-ri-ten) and preached to his mother

Queen Maya.^*^' Coming down from it, he preached

the NirvaTia-sntra (Ne-han-gyoy^ and the Sukhavat-

ivyuha (A-mi-da-kyoy^ etc. At midnight on the fifte

enth day of the second month, he entered Parinir-

va?â, lying down in an avenue of SslIu trees near the

city of Kushi. All the Devas and all mankind mour-

ned the dei)arture of their Great Teacher. This is

called the fifth period of Hokke and Ne-han by

Ten-pai Dai-shi.

Thus we have arranged Buddha's preachings in a

chronological order. But tiiis is not at all complete.

For the true state of Buddha is not perfectly under-

stood by the Bodhisattvas, Pratyekabuddhas, /S'rava-

kas, Devas and men. The appearance of Buddha in

''Nos. 134. 138. 139. ''No. 198. '"No. 394.

^'' No. 153.^^ Nos, 113, 114. '' No. 200.

INTKODUCTION. XIX

the world is free from any ordinary form and speech.

Tlierefore he can put countless Kal pas in one thought,

and make his transformed body appear at several

different places at the same time, just as the /unta-

msini (Nyo-i-ho-shu) or fabulous gem yields its pos-

sessor all desires, and the sun and moon are reflected

in the water of rivers, lalxes and wells at one and the

same time. In short, Buddha leads those who are

not yet enlightened, teaching them the doctrine

which he has perfectly understood. The dispositions

of beings are various, so that the teachings for them

are also divided into several manners. Accordingly

there are different classes of doctrines, greater and

lesser, ]>artia] and complete, temporary and true,

a])parent and hidden. Though there are numerous

doctrine, yet the object is only one, that i?, to per-

ceive the truth. If they are confused, all beings on

the three wôrlds are ignorant. If enlightened, the

ten different worlds are full of nothing but Buddhas.

BUDDHISM IN INDIA.

There were two schools in India after Buddha's

entry into Nirva?m, namely, 1. the Sthaviras (Jo-za-

bu), and 2. the Mahasa7?2ghikas (Dai-shu-bu). In

the former there were five succeeding teachers, whose

names are Kasyapa, Ananda, Madyhantika, /SaJzava-

sa and Upagupta. They are equally revered as

l)atriarchs by the followers of the Hinayana and

Mahayana schools. In the Ten-daisect, twenty-

XX INTKODUCTION.

three patriarchs are ennmerated, with Kas-

yapa as the first. Kasyapa is also the first of

the twenty-eight patriarchs of the Zen sect. At the

assembly in which Buddha preached the Nirvtma-

sutra (Ne-lian-gyo), Kasyapa was intrusted with the

transmission of the teaching of Buddha's whole life.

When the Mahabrahma-ra^/a-paripri^Ha-sutra (Dai-

bonno-mon-butsu-hetsu-gi-kyo) was spoken, the

Secret of the eye of right Law (see chapter 10) was

also intrusted to Kasyapa.

For a hundred years after Buddha, while the five

teachers succeed each other as patriarch?; the two

schools were harmonious. After that, they began to

quarrel. Two centuries after Buddha, the Mahasam-

ghikas were divided into nine schools. A century

later, the Sthaviras were also divided into eleven

schools. These are called the twenty schools of

the Hinayana. Of these, the Sarvastivada school was

the most flourishing. It depended upon one cheif

AS'astra and on its so-called ^six feet.' The latter

are: 1. Sariputra's Samgiti-paryaya-pada(Shu-i-

mon-soku-ron)/^ 2. Mahamaudgalyayana's Dharma-

skandhapada (Ho-un-soku-ron),-" 3. Katyayana's (or

Mahamaudgalyayana's) Pra^?lapti-pada (Shi-setsu-

soku-ron),-^ 4. Devasarman's Vi^Hna-kaya-pada

(Shiki-shin-soku ron)/- 5. Vasumitra's Prakara?m-

"' No. 1276. -« No~~1396. -^ No. 1317. " No.

1381.

INTRODUCTION. XXl

pack (Hon-rui-soku-ron),^ and 6. Dhatu-kaya-

pada (Kai-shin-soku-ron).-'* These six S'astras are

called the 'six feet,' of which the first three were

composed during Buddha's life-time; the fourth

was produced a century, and the last two, three

centuries after Buddha. The chief /Sastra is Katya-

yana's (777ana-prasthana-.sastra (Hot-chi-ron),-'^ whicli

also dated from three centuries after Buddha. Acentury later, five hundred Arhats who were disci-

ples of Katyayana, compiled the Malia-vihhasha-

sastra (Dai-bi-ba-sha-ron).-'^ This is a commentary

on the last yS'astra. Nine centuries after Buddha,

Vasubandhu (Se-shin) composed the Abhidharma-

kosa-sastra (Ku-sha-ron),-'' in which the author some-

times adopts the principles of the Sautrantikas

(Kyo-bu). Samghabhdra (Shu-gen) then composed the

Nyayanusara-sastra (Jun-sho-ri-ron) -^ and refuted

the last mentioned work. This may show that the

flourishing state of the Sarvastivada school lasted for

some time in India.

Eight hundred and ninety years after Buddha,

there was an Indian named Harivarman, who was

a disciple of Kimiarila-bha^fa (?) of the Sarvastivada

school, and composed theSatya-siddhi-5astra(Jo-jitsu-

ron).-^ This book was much studied in India.

The above is an outline of the history of the Tlina-

-^ Aôs. .1267,12(39. -« No. 1265. -^ No. 1274.

XXII INTKODUCTION.

yana schools in India.

Thongh the doctrine of the IMahayana was trans-

mitted by Kasyapa and Ananda, it lost its power, when

the doctrine of the Hinayana became flourishing.

Six centuries after Buddha, Asvaghosha (Me-myo)

composed the Mahayana-6raddhotpada-5astra(Dai-jo-

ki-sljin-ron)"° and promulgated the Mahayana. Acentury later, Nagar(/una (Ryuja) composed the Ma-

habliaya-sastra (Dai-mu-i-ron),^^ the Mahapra^/iia-

paramita-sastra (Dai-chi-do-ron),^'" the Madhyamaka-

fastra (Chu-ron)/^ and other works; with which he

explained the apparent doctrine. Finding the iron

tower in South India, he also expounded the

hidden doctrine."'* At that time, the Mali-aya-

na school was as bright as the rising sun. Nine cen-

turies after Buddha, Asa??iga (Mu-jaku) asked the

Bodhisattva Maitreya to discourse the YogaZiârya-

bhumi-sastra (Yu-ga-ron).^^ He himself composed

the Mahayana-samparigraha-sastra (Sho-dai-jo-ron),^'''

on which his younger brother Vasubandhu (Se-shin)

compiled a commentary."''' The latter also composed

the Amitayus-sutropadesa (Jo-do-rony''^ the Buddba-

gotra-sastra (Bns-sho-ron),^^ the Saddharma-pn?icfari-

ka-sutra-sastra (Hokke-ron),''° the Nirvaaa-sastra

=^' Nos. 1249,1250. ^^ This has not yet been trans-

lated into Chinese. ^' No. 1169. " No. 1179. '' See

Chapter 8. •- No. 1170. s'' Nos. 1183,1184. ''No.

1171. =^« No. 1204. '' No. 1220. ''Nos. 1232,1233.

introductiok XXIir

(Ne-lian-ron)/' the Vagvuhkhadiksi sutra-sastra (Kon-

go -han-nya-ron)/"- and the Dasabhiimika-sastra (JQ-

ji-ron).^^ Hy also composed thirty verses of the

Vidyamatra-siddhi-tri-da.§a-sastra(or-trImyaZjMastra)

-karika (Yui-shiki-san-ju-juy^ on whicli ten /S'astra-

teachers eacli compiled a commentary.^'' The works

of Vanibandhu are said to number one thousand in

all. The doctrine of the Mahayana lia^ bacome

flourishing, owing to theinfluence of the two teachers

Nagar^Lina and Vasabandhu. Therefore every Suc-

ceeding generation has looked up to tliem with deep

Aêneration.

BUDDHISM IN CHINA.

In the tenth year of the Eihei period, in the reign

of the Emperor Mei (Ming) of the Latter Kan (Han)

dynasty, 67 A. D., i. e. one thousand and sixteen

years after Buddha, the two Indian priests Ka.«?yapa

MataAga (Ka-shoMa-to) and Chiku Ho-ran (Dhar-

marakb'ha?) bringing witli t'.iem an image of Buddha

and some sacred books, arrived in Raku-yo, tlie

capital of Chlni. The Emperor then ordered them

to live in the Haku-ba-ji, or ^ White horse monas-

tery.' This was the first time that Buddhism was

known in th> Far-East. During tlie period of the

'' No. 120(J. *- No. 1168. '' No. 1194. ^^ Aô.l2I5.

*' No. 1197, i. e. Jo-yiii-shiki-ron, consists of extracts

made by the translator Gen -jo from tlie ten different

commentaries.

XXIV iNTRODUCtTON.

Latter or Eastern Kan dynasty (25-220 A. D.) and

of the San-gokuor 'Three Kingdoms' (220-265 A. D.),

it was not yet very flourishing. After the

Western Shin (Tsin, 265-316 A. D.), or the Eastern

Shin (317-420 A. D.), tlie S3hohirs of the Tripiâka

(San-zo-hos-shi) camo to China from India one after

another, and translated the sacrel books into Chinese.

From that time, tlie three trainings in the liigher

morality, thonglit and learning became greatly pros-

perous. China is a vast country and its people are

numerous; so that we can not minutely here give the

history of Buddhism there, except an outline of the

following thirteen sects:—1. The San-ron-shil, or ^Thre3 /S'a^tra sect ' (sje

chapter 5). In 409 A. D., Kumaraîva finished his

translation of the Three /S'astras.'^'' His four princi-

pal disciples Do-sho, So-jo, Do-yu an I So-ei,

generally called Sho Jo Yu Ei for brevity, expound-

ed these books. This sect was firmly established

by Kichi-zo of the Ka-jo monastery under the Zui

.(Sui) dynasty, 589-618 A. D.

2. The Jo-jitsu-shfi, or 'Satya-siddhi-sastra-sect

'

(se3 chapter 2). Kumarar/iva translated the Jo-jitsii-

ron,'*' which was extensively taught by the priests of

succeed in 2: asres.

3. The Ne-han-shu, or ^Nirva?ia-sutra-S3ct.' In

423 A. D., Dharmaraksha (Don-mu-sen) translated^

'" Nos, 1179,118^1887^^^0. 1274.

INTRODUCTION XXV

the Ne-han-gyo.'* E-kwan of the So (Sung) dynasty

(424-453 A. D.) divided the doctrines into five classes

with reference to their chronological order, and called

the doctrine of the Nirva??-a-Rutra the fifth doctrine of

permanence.

4. The Ji-ron-shfi, or ' Dasa-l)humika-sastra-?ect.'

In 508 A. D., BodhiruAn translated the Jii-ji-ron/^

which was extensively taught by the priests of succeed-

inoj acres.

5. The Jo-do-shu^ or 'Pure Land sect' (see chapter

9). Bodhiruki translated the Jo-do-ron or ' Pure

Land A9astra/ i. e. the Amitayus-sutropadesa/^ on

which Don-ran of the Gi dynasty (386-534 A. D.)

compiled a commentary. At the time of Do-shakn

and Zen-do (hoth lived about 600-650 A. D.)i ^^î«

sect was firmly established.

6. The Zen-shfi, or ' Dbyana sect ' (see chapter 10).

In 520 A. D., tbe twenty-eighth partriarch Bodhidhar-

ma arrived in China, and transmitted the seal of

thought to E-ka. It pa?sed throgh So-san, Do-shin-

and Ko-nin successively. After Ko-nin, the sect

was divided into five schools.

7. The Sho-ron-shfi, or * IMahayana-sayJzparigraha-

.<?astra-sect.' In 563 A. R, Paramartha (Shin-dai)

translated tbe Sho-dai-jo-ron,"'^ which was extensively

taught by the priests of succeeding ages.

8. Tbe Ten-dai-sbfi, or ^ Mount Ten-dai sect ' (see

'« No. 113- '•' No. 1194. " No. 1204. '' No. 1183.

XXVI iNTRODUCTtON.

chapter 7). In 551 A. D., E-mon understood the

doctrine of Buddha through the Ho-ke-kyo, i. e.

Saddhaima-pu?ic?arika-SLitra.''' He was Lncceeded by

E-shi and Chi-ki. Tlie latter, who is l)etter

known by his pcsthnmoiis title of Chi-sha Dai-shi

of Ten- dai (died 597 A. D.), caused this sect to

become firmly established.

9. The Ke-gon-shti, or ' Avata77?saka-sutra-sect

'

(see chapter 6). In 418 A. I) , Buddhabhadra (Kakn-

gen) translated the Ke-gon-gyo ''' in sixty volumes.

Under the Chin dynasty, 557-589 A. D., To Jun

expounded it and was succeeded by Chi-gon. At the

time of Ho-zo (Gen-ju Dai-shi, died 712 A. D.) this

sect was firmly established.

10. Tho Hosso-shu, or * Dllarma-laksha?â sect'

(seechapt'^r 4). In 645 A. D., Gen-jo (Hiouen-thsang)

returned from India to China and translated many

Sutras and /S'astras. He bad three thousand disciples;

of whom Ki-ki (Ji-on Dai-shi) was the principal one^

and who made this sect flourish in China.

11. The Bi-don-shu, or ' Abhidharma-sect ' (see

chapter 1). In 391 A. D., Gautama Sawghadeva

translated the Hossho-bi-don, i. e. Abhidharma-lm-

daya-sastra,''^ which was extensively taught by the

priests of succeeding ages. But the floiuîshing state

of this sect dates from the time of Gen-jo (about 650

A. D ), when the Ku-sha or Abhidharma-koga/''^ the

""^ôTTsi!" •'^'^07877^*1^071288 /"'^^^^ No. 1267.-

INTKODUCTIOX. XXVII

Ba-sha or Mahavibhaslia ''' and other ^Sastras were

translated into Chinese.

12. The Kai-rltsn-shtl, or 'Vinayasect' (sea cha-

])ter 3). In 410 A. D., Buddhayasas translated the

Shi-biin-ritsn^ or ^Vinaya of four divisions/ i. e. the

Dharraagupta-vinaya."'^ There were three great com-

mentators on this book under tlie To (T'ang) dy-

nasty, 618-907 A. D. Among them, Do-sen of the

Nan-zan or Mount Shu-nan is considered the or-

thodox teaclier of this sect.

13. The Shin-gon-shu, or 'Mantra s3Cj' (see chap-

ter 8). In 716 A. D., AS'abhakarasi/Tiha (Zen-mu-i)

arrived in China and greatly promulgated the hidden

doctrine. He was succeeded by Ya^rabodhi (Kon-

go-chi) and Amoghava^ra (Fu-ku).

The above thirteen sects are those which existed

up to the time of the To (T'ang, 618-907 A. D.)

and So (Sang, 960-1280) dynasties. Since the ac-

cession of the Gen ( Ynen) dynasty, 1280-1368 A. D,

there has been addel one Si3Cfc more, namely, the doc-

trine of Ri-nn, or Lamaism, of Tibet. In 1873,

I went to Peking, and ascended Mount Go dai (Wu-

tai) in the following year. Two years later I visited

Mount Ten-dai (Tien-tai); and also went through

Sei-ko, Nanking, Bu-slio and Kan-ko. Thus I exa-

mined the religions of the people of that vast coun-

try, and found out tliat there were three, viz., 1.

^ No. 1263. '' No. 1117. '' 3Ir. Ognrusu.

XXVIII Introduction.

Confucianism (Jn), 2. Buddhism (Butsu), and 3.

Taoism (Do).

There are two great divisions of Buddhism in

China at present, namely, tlie Bhie robe sect (Sei-i-

ha) and the Yellow robe sect (Ko-i-ha). The Em-peror Tai-so (627-649 A. D.) gave one of his daugh-

ters called Bun-sei Ko-shu in marriage to Sampu

of To-ban or Tibet. Then the whole of Tibet be-

came a field for Buddhist labourers. Afterwards

Sampu frequented India and promulgated the doc-

trine of Buddha. Lamaism is a part of the hidden

doctrine, and its followers in China form the Yellow

robe sect.

The Blue robe sect consists of the priests of the

old Chinese sects. They have established the names

of Shu or prijiciple. Kyo or teaching, and Ritsu or

discipline. The Dhyana or contemplation is their

principle, the doctrines of the Ke-gon or Avatamsaka-

sutra and the Hokke or Saddharma-pm^cZarika-sutra,

etc. are their teachings, and the Vinaya of the Four

Divisions or the Dharmagupta-vinaya is their disci-

pline. Therefore each monastery is possessed of

these three. The priests in the monasteries on Mount

Go-dai belong to tlie Sho-ryo-shu, i. e. Ke-

gon, but they also practise contemplation and

discipline. Similarly those on Mount Ten-dai belong

to the Chi-sha-shu, i. e. Ten-dai, but tliey als)

practise contemplation and discipline. The Chinese

INTRODUCTION. XXIX

Bnddliists seem, therefore, to unite all different sects

so as to make one harmonious sect.

BUDDHISM IN JAPAN.The twelve sects treated of in this book include the

principal Japanese Buddhist sects, though the number

of different schools might be increased, if we were to

count minutely the original and secondary divisions.

We shall now try to divide the twelve sects into

three periods, namely :—

1. The earliest period includes the first six sects.

In the thirteenth year of the reign of the Emperor

Kim-mei, 552 A. D., i. e. fifteen hundred years after

Buddha, the king of Kudara, one of the three ancient

divisions of Korea, presented to the Japanese Court

animage of Buddha and some sacred books. In 625

A. D., E-kwan came to Japan from Koma, another

division of Korea, and became the founder of the Jo-

jitsu and San-ron sects (chapter 2 and 5). At that

time, the Prince Imperial Sho-toku (died 621 A. D.)

had already promulgated the doctiine; of Buddha. In

653 A. D., Do-sho went to China and studied under

Gen-jo and transmitted the doctrine of the Hosso sect

to Japan (chap. 4). In 658 A. D., Chi-tsu and Chi-

tatsu went to China and also became disciples of

Gen-jo and transmitted the doctrines of the Hosso

and Ku-sha sects (chaps. I and 4). In 703 A. D,Chi-ho and Chi-ran went to China, and so did Gen-

boin 716 A. D. They all transmitted the doctrine of

XXX INTRODUCTION.

the Hosso sect. Thus there are four different dates

of this tranS3Dission. In 73^ A. D., a Chinese priest

named Do-sen came to Japan and establislied the Ke-

gon sect (chap. 6). In 754 A. J)., another Chinese

priest named Gan-jin arrived in Japan and became

the founder of the Ritsu sect (chap. 3). The above

may be called the ancient sects, being called the

six sects of the Nan-to or Southern Capital, i. e.

Kara, where they were established in the earliest

period. They are generally enumerated in the order

of Ku-sha, Jo-jitsUj Eitsu, Hosso, San-ron and Ke-

gon.

2. The mediaeval sects are twO; namely, the Ten-

dai (chap. 7) and the Shin-go n (chap. 8). These are

called the two sects of Kyo-to. lu 804 A. D., Sai-

cho and Kti-kai went to China. Having returned to

Japan, the former established the Ten-dai sect on

Mount Hi-ei; and the latter founded the Shingon sect

on mount Ko-ya. In these sects there have been

many eminent priests.

3. The modern sects are the remaining four. In

1174 (or 1175) A. D, Gen-ku founded the Jo-do-shu

(chap. 9). In 1191 A. D., Ei-sai established the Zen-

shtl (chap 10). In 1224 A. D., Shin-ran founded

the Shin-shu (chap. 11). In 1253 A. D., Nichi-ren

founded the Nichi-ren-shti (chap. 12).

It seems to me that as the ancient sects were

flourishing in the ancient period only, so were those

INTRODUCTION. XXXI

of the Middle Ages and of modern times in their

respective periods. If we want to restore the oldsr

sects to their flourishing state]and also to increase the

power of the later ones, we must rely on the activity

of the determined scholars of all the sects. Is it not

true that nations in ancient times were as far from

each other as the utmost verge of the heavens or the

ends of the earth ; so that it was almost impossible

to go to and fro? But nations in the present time

are not so, as it is very easy to travel through all

different countries in a short time, as if the world

had become small comparatively.

It is said m the Jo-do-ron, or ^Pure Land /S'astra:

^ In any world where there is not known

The Law of Buddha, which is the pearl of good

qualities,

There I pray that all (Bodhisattvas) shall be born

And show (the people) the Law of Buddha, just

like Buddha himself.'

Must the determined scholars and the men of

virtue not examine themselves on this point and

become ardent in the pursuit of promulgating the

Law?

A SHORT HISTORY OF

THE TWELVE JAPANESE

. BUDDHIST SECTS.

CHAPTER I.

The Ku-slia-sliii. or Abhidliarma-kosa-stistra-sect.

1. A liistory of the sect.

The term Kii-sha is a transliteration of the San-

shrit word Kosa or ' store/ in the title of the prin-

cipal book of this sect or school, tlie Abhidharma-

kosa-sastra,' ^ or the ' Book of the treasury of meta-

physics.' It was composed by Vasubandhu (Se-shin),

who lived in India about nine centuries after Buddha.

The /S'astra is divided into nine chapters, in wliicli

tlie author refers not only to the principal books of

the Sarvastivadins, one of eio'hteen schools of tlie

Hinayana doctrincT but also makes a selection of

different views of other schools. The composition is

so excellent that it is said to have been praised in

India as an ' Intelligence-making /Sastra ' (So-mei-

ron).— —

»

^ No. 12G7 in the Min-zo-moku-roku, or Catalogue

of the Chinese Translation of the Buddhist Tripi/aka,

by Bunyiu Nanjio, Oxford, 1883. Similar numbers

hereafter refer to those in the Siime Catalogue.

2 KU-SHA-SHU.

Although tlie names of eighteen schools of the

Hinayana are mentioned in the sactred boolvF, yet the

doctrines of two of them only are handed down to us

at present as subjects of study. These two schools

are the Sautrantikas (Kyo-bu) and the Sai;vastivadins

(U-bu\ The former is somewhat approximated to by

the jo-jitsu-shii, and the latter is represented by the

Ku-sha-shu. The character of the Abhidharma-

kosa-sastra is, however, very impartial, including the

best of all the doctrinal views of the other schools.

The doctrine of this /S'astra is free from inclination

to either tlie peculiar views of the Sarvastivadius or

those of the Sautrantikas.

The Sarvastivadius have many books which be-

long to the Abhidharma-piâka (Ron-zo), the last

division of the Tripiâka, or the three collections of

the sacred books. A mono; them there are' one chief

and six secondary works in the following order :—

1. (x?7ana-prasthana-sasfra (Hot-chi-rony by

Katyayana. This is the chief book, and the follow-

ing six works are called the Sha^pada or the ^six feet'

of the* chief book.

2. Dharma-skandha-pada (Ho-un-soku-ron),^ by

Mahamaudgalyayana.

3. Samgiti-paryaya-sastra (Shu-i-mou-soku-ron\'*

by /Sarip litra.

4. Vi<7»ana-kaya-]âda (Shiki-shin-soku-ron),'^ by^ No, 1275. " No. 1296. ' No, 1276.

'~

KU-SHA-SHU. S

Devasarman.

5. Pra^/zZapti-padi (Shi-setsu-soku-ron)/* ])y Ma-

hamaiidgalyayana.

G. Pralvaia?ia-pada (Hon-mi-soku-rony by Vasu-

mitra.

7. Dhatu-kaya-pada (Kai-shin-soku-ron),^ by the

samo as before.

Besides these, there is a work entitled IMaha-viblia-

sha-sastra (Dai-bi-ba-sha-ron),^ which was compiled

by five hundred Arhats, and is a commentary on

Katyayana's 6^y7ana-prasthana-sastra.

In 563 A. D. an Indian named Paramartha (Shln-

dai) translated Vasiibandhn's /Sastra into Cliinese

(A-bi-datsu-ma-ku-sha-shaku-ron),^" Afterwards, in

654 A. D. under the To ( C'ang) dynasty, Gen-jo

(known as Hiouen-thsang in Europe), made another

and better translation (A-bi-datsu-ma-ku-sha-ron).'V

His disciples Fu-ko and Ho-ho each compiled a com-

mentary on the /S'astra. Besides them, Jin-dai and

En-ki also compiled a commentary.

In 658 A. D., two Japanese priest?, Chi-tsu and

Chi-tatsu, went to China, became discijdes of Gen-jo,

and brought his new translation of the Kosa or Ku-

sha over to Japan. Thus this /STisfcra was first known

in the Empire. Though they did in fact never form

an independent scot, being themselves members of

' No. 1281. ' No. 1317. ' No. 1277. '^ No. 1282.

' No. 1263. '' No. 1269. '' No. 1267.

4 KU-SHA-SHU.

the Hosso sect, the doctrine taught in the /STistra has

always been studied by the learners of all the Bud-

dhist sects in Japan till the present day.

If. The doctrine of the sect.

In the Abhidharma-ko5a-sastra, there are manytechnical terms, such as the five Skandhas (Un) or

' collections,' the twelve Ayatanas (she) or ^ places/

the eighteen Dhatus (Kai) or êlements/ and the

seventy-five Dharmas (Ho) or Uhings.' All these

terms are used for ex])laining things, both fîimskritn.

(U-i) or 'compounded,' and Asamsknta (Mu-i) or îm-

material.' There are also the terms of the four

Satjâs (Tai) or truths/ and the twelve Pratitya-

samutpadas (En-gi) or ' chains of causation/ and so

forth.

Now, let us s-ê what the seventy-five Dharmas

are, and how they are gr()U[)ed together.

1. Samskr/ta-dharmas (LJ-i-ho) or 'compounded

things.' "J-'hese are the first seventy-two, the remain-

ing three being Asa??zskr'/ta (Mu-i) or ' immaterial.'

The 72 compounded things are groupel under the

following four heads.

( 1 ) Rupas (Shikij or ' forms,' eleven in number,

viz;

1. iTakshus (Gen) or the ' eye,' that sees;

2. /S'rotra (Ni) or the ' ear,' that hears;

3. Ghrawa (Bi) or the ' nose/ that smells;

4. 6îhva (Zetsu) or the ^tongue/ that tastes; and

KU-SHA-SHU. 5

5. Kaya (Shin) or tlio M)Ocly/ tliat touches

ohjects.

These five are the Indrlyas (Koa) or ^ organs of

sense/ which have an eminent and vigorous actions

6. Kupa (Shiki) or ' form,'

7. /Sabda (Sho) or ' sound/

S. Gandha (Ko) or ^ smell,'

9. Kasa (Mi) or ' taste,' and

10. Sparsa (Soku) or ' touch/

These five are called the Vishayas (Kyo) or

' objects of sense,' on which the organs of sense act.

11. Avi(//7apti-rupa (Mu-hyo-shiki) or ' un-

apparent form.' This is a peculiar one.

Though it is in reality formless, yet it is

called form ; because its character has some

reference, to speech and deed, but not to

though t. When an action either good or bad

is apparent, something will follow it within

the actor, wh'ch is nevertheless quite unap-

parent. Hence this object is made distinct.

(2) Jfitta (Shin) or ^ mind/ also cilled Manas (I) or

' thought' and Vi^/i'ana (Shiki) or ' knowledge.' TheManas is explained by comparison to tiie pith of a

tree, which unites all the branches, leaves, flowers

and fruits in one body. If it follows the five organs

of sense and tlionght, it is accounted to be of six-

kinds. But the /vltfa itself is only one, so that it

cannot appear in two or more dilTerent places at one

6 KU-SHA-SHU.

and the sime moment. Therefore the Abhidharma-

ko5a-sasfcra speaks of the subject as only one, yet

with the names of six different kind.s of Wgmna,

(Shiki) or ' knowledge/ namely;

1. âkshur-vi(/v7ana [Gen-shikiJ or ' eye know-

ledge/

2. ^Srotra-viî/ana (Ni-shikij or êux knowledge/

3. Ghriwa-vi^y/ana (Bi-shiki) or '' nose know-

ledge/

4. (rihva-vi^^Tana (Zetsu-shiki) or ' tongue

knowledge/

5. Kaya-vityZ/ana (Shin-shiki) or ' body know-

ledge/ and

6. Mano-vi(7?7ana (I-shiki), or ^mind knowledge/

It is also called the Mano-ra(/a (Shinno) or ' mind-

king/ because it thinks of every object which appears

before it, just as a monarcli has the supreme control

of every kind of aifairs, though the mind or thought

itself is also after all one of the severty-fivo Dharmas

without Atman or self.

(3) /iaitta-dharmas (Shin-jo-u-ho) or 'mental

qualities.' There are forty-six different qualities,

which are again grouped under six heads.

(a) Maha-bhumika-dharmas (Dai-ji-ho) or Equal-

ities of great ground.' These are ten in number,

which always accompany the ' mind ' or ' thought/

1. Vedanri (Ju) or ' perception,'

2. ^nmgnii (So) or ^ name/

KU-SHA-SHU. 7

3. iietana (Slii) or ' intention,*

4. Sparsa (Sokn) or ^ teaching,'

5. if/ianda (Yoku) or ' desire,'

6. Mati (E) or ' intelligence,'

7. Sm'^^ti (Nen) or ^ memory,'

8. Manaskara (Sa-i) or ' attention,'

9. Adliimokslia (Slio-ge) or ' determination, and

10. Samadlii (San-ma-ji) or 'self-concentrat ion.'

(b) Knsala-maliabhumika-dharmas (Dai-zen-ji-ho)

or ' qualities of great ground of goodness.' There

are ten in number, which alwa^^s accompany the

mind when it is good.

1. /S'raddha (Shin) or ' calmness of mind,'

2. Apramada (Fu-ho-itsu] or ' carefulness,'

3. Prasrabdhi (Kyo-an) or ' confidence,'

4. Upeksha (Sha) or ' equanimit}^,'

5. Hri (Zan) or ^ shame,'

6. Apatrapa (Gi) or ' bashfulness,'

7. Alobha (Mu-ton) or 'absence of covetousncss,'

8. Advesha (Mu-shin) or ' absence of anger,'

9. Ahi7?zsa (Fu-gai) or ' not hiu'ting,' and

10. Virya (Gon) or ' effort.'

Besides these ten, two more are added in the VibluV

Fha-sastra, namely, wish (Gon) and dislike (En).

But, as they do not exist at the same moment, so

they are now left out her.\

(c) Klesa-mahabhiimika-dharmas (Dcd-bon-no-ji-

ho] or ' qualities of great ground of passions.' There

S KU-SHA-SHU.

are six in number, which always accompany tin

mind wlien it is not pure.

1. Moha (Mu-iiiyo) or ' ignorance,'

2. Pramada (Ho-itsn) or ^carelessness/

3. Kausidya (Ke-dai) or ' indolence,'

4. A6Ta:ldh3â (Fu-shin) or ' unbelief,'

5. Styana (Kon-jin) or ^ idleness,' and6. Auddhatya (Jo- ko) or ' arrogance.'

(d) Akusala-mahabhiimika-dhnrmas (Dai-fu-zen-

ji-ho) or ^cjualities of qreat ground of badness.'

These are two in number, ^Yhich always accompany

the mind when it is not good.

1. Ahrikata (Mii-zan) or 'absence of shame,' and

2. Anapatrapa (Mu-gl) or 'absence of bash-

fulness.'

(e) UpakleSa-bhumika-dharmas (Sho-bon-no-ji-ho)

or ' qualities of ground of secondary passions.'

These aie ten in number, which do not accompany

the mind altogether at one and the same moment

like ignorance, etc., but only one after another ; so

that they are called '- secondary passions.'

1. Krodha: (Fun) or ' anger/

2. Mraksha (Fuku) or ^ hypocrisy/

3. Matsarya (Ken) or ^ selfishness,'

f 4. Irshya (Shitsu) or • envy,'

5. Pradasa (No) or ' vexation,'

6. Vihwisa (Gai) or Miurting,'

7. Upanaha (Kon) or 'enmity,'

KU-SHA-SHtJ. 9

S. Maya (Ten) or 'deceit,'

9. Skihja (0) or ' dishonest}',' and,

10. Mada (Kyo) or 'vanity.'

(fj Aniyata-bhumika-dliarmas (Fu-jo-ji-lio) or

'qualities of uncertain ground.' These are e'ght in

number, which accompany tlie mind at any time.

1. Vitarka (Jin) or 'reflection/

2. ViMra (Shi) or 'investigation/

3. Kaukntya (Aku-sa) or ' repentance,'

4. Middlia (Sui-men) or ' somnolence,'

5. Kaga (Ton) or ' greediness/

6. Pratigha (Shin) or 'anger/

7. Mana (Man) or 'pride/ and

8. Vi/akitsa (Gi) or ' doubt.

The above forty-six are mental -qualities (Shin-jo).

( 4) /fitta-viprayukta-sa7??skaras (Shin-fu-so-o-bo)

or 'conceptions separated from the mind.' There

are fourteen in all.

1. Prapti (Toku) or 'attainment,'

2. Aprapti (Hi-toku) or 'non-attainment/

3. Sabhagata (Do-bun) or ' commonness,' i. e.

that which makes living beings equal;

4. Asa???(7?7ika (Mu-so-kwa) or 'namelessness/ i. e.

the state of one who is born in the Asa??^-

^^7ika heaven, where his mind and mental

faculties are in rest during a hundred great

kalpas or periods

;

5. Asaw(//î-samapatti (Mu-so-jo)or 'attaininent

10 KU-SHA-SHU.

of namelessness ' by the venerabli; men,

G. Nirodlia-samapatti (Metsu-jin-j6) or âttain-

ment of destruction' by the heretics,

7. Gîvita (Myo-kon) or 'life/

8. Gkii (Sho) or ' birth,'

9. Sthiti (Ju) or 'exisetnce,'

10. (7ara(I)or 'decay,'

11. Anityata (Metsii)or 'non-eternity,' i. e. deat a

The above four (8-11) are called the four forms of

the compounded things (Shi-u-i-so).

12. Naraa-haya (Myo-shin) or 'name,'

13. Pada-kaya (Ku-shin) or 'word,' and

14. Vya?7(7ana-kaya (Mon-shin) or ' letter.'

Thus there are seventy-two compounded things, all of

which belong to the five Skandhas or collections.

The following three complete number of the seventy-

five Dharmas explained in the Abhidharma-kosh-

sastra. They are not included in the five collec-

tions, being immaterial in their nature.

II. Asa??islmta-dharmas (Mu-i-ho) or 'immaterial

things.'

1. Pratisa7?ikhya-nirodha (Chaku-metsu) or

'conscious cessafion of existence.'

2. Apratisamkhya-nirodha (Hi-chaku-metsu) or

' unconscious cessation of existence.'

3. Akasa (Ko-ku) or ' space.'

The above seventy-five Dharmas are, as we have

seen, divided into two classes, compounded things

KU-SHA-SHU. 11

and immaterial thino^s. The former include all

things that proceed from a cause. This cause is

Karma, to which every existing thing is due, Space

(Akasa) and Nirvaîa (Nirodha) alone excepted.

Again, of the three immaterial things, the last two

are not snhjects to he understood by the wisdom not

free from frailty. Therefore the ' conscious cessation

of existence ' is considered as the goal of all the effort

by him who longs for deliverance from misery

According to the doctrine of the Abhidharma-kosa-

sastra, there is a division into three Yanas or vehicles

of the 6'ravakas (Sho-mon), Pratyekabuddhas (En-

gaku) and Bodhisattvas (Bo-satsu), which help to

destroy doubt and make the truth understood. The

/S'ravakas meditate on the cause and effect of every

thing. If they are acute in understanding, they

become free from confusion after three different

births. But, if they are dull, they pass sixty kalpas

before they attain to the state of enlightenment.

The Pratyekabuddhas meditate on the twelve chains

of causation (Ju-nl-innen), or understand the non-

eternity of the world, while gazing upon the faUing

flowers and leaves. Thus they become enlightened,

either after passing through four different births, or

after a hundred kalpas according to their ability.

The Bodhisattvas practise the six Paramitris (Roku-

do) or 'perfections' and become Buddlias, after three

Asamkhya or ' countless' kalpas. Tiie six Paramitas

12 ku-SHA-SHlI.

are the perfect exersice of tlie same niin-iber of prin"

cipal virtues by a Bodhisattva, as a preliminary to,

and indeed a condition of, Lis attaining Buddhahood.

They are as follow : 1. Dana-paramita, or ' perfect

practice of almsgiving/ 2. /S'ila-, or 'morality,' 3.

Kshanti-, or 'patience/ 4. Virya-, or /energy/ 5.

Dhyana-, or ^meditation/ and 6. Pra^?7a-, or

' wisdom.'

The reason why all things aresominutelyexplainod

in this /S'astra is to drive away the idea of self (At-

man), and to show the truth, in order to make living

beings reach Nirva?ia.

Those who may wish to know more of this

doctrine, should study the Abhidharma-kosa-.sastra,

by the help of the two Chinese commentaries of Fu-

ko and Ho-ho. • After that, they might study the

other /S'astras of the Sarvastiva lins, which we have

already mentioned.

13

CHAPTER II.

The Jo-jitsu-sliu, or Satya-siddhi-sastra-sect.

I. The doctrine of the sect.

The principal hook of this sect is entitled the Jo-

jistu-ron, or Satya-siddhi-sastra,^ literally meanino-

the ' Book of the perfection of the truth.' This book

contains selections fron^, and explanations of the true

meaning of theTvipifaka.; or Three Baskets (San-zo)of

the Hinayana doctrine preached by the Tathagata.

It is the work of an Indian named ITarivarrnan ('Hon

armour '), a disciple of Kuraarila-bhaîâ ( ? Ku-ma-ra-

da); who was a scholar of the Sarvastivada school (U-

bu), and lived about nine centuries after Buddha.

Harivarman not satisfied with the narrow views of

his teacher, made selections of the best aiid broadest

interpretations current in the several different schools

of the Hinayana. Tharefore it is not certain to

which school he originally belonged. Some say tliat

it was the Bahu-.9rutikas (Ta-raon-bu), ohers that

it was the Sautrantikas (Kyo-bu). others again say

that it was the Dharuiaguptas, (Don-mu-toku-bu), or

the Mahisasakas (Ke-ji-bu). All these different ver-

sions are equally without proof. It is therefore better

to consider the book indepently as simply eclectic and

owning to unite all that was best in each of the Hina-

yana schools.

' No. 1274~

14 jo-jiTSU-snu.

Again Ten-dai, Ka-jo and Knniara^/iva (Ra-ju)

agreed in taking the /S'astra of this sect as that cf

the Hinayana; and Ho-un, Chi-zo and Mon-hin,

who were called the three great teachers of the Eyodynasty (502-557 A. D.), took it as tliat of the Ma-

hayana. These opinions are still one sided. The

Vinaya teacher Nan-zan^ however, said that the

doctrine of the /S'astra is the Hinayana, but that its

explanations are applicable to the Mahayana also.

This opinion would perhaps be right. The know-

ledge of the author of the A9astra was so clear, that

he was able to explain the deep meaning of the Tri-

j)iâka, and express the unreal character of all humanknowledge as taught in the Mahayana.

What is the best meaning of all the schools of the

Hinayana, selected in the Satya-siddhi-sastra .^ It

is of two kinds of emptiness or nnreality, an which

as many kinds of meditation are established. The

first is the Meditation on emptiness or unreality.-

As an empty jar, there is not anything to be called

Atman or self in the five Skandhns or collections

(which constitute what we should call the conF"cious-

ness of an intelligent subject). This is therefore the

Meditation on the emptiness or unreality of Atman

or self. The second is the Meditation on unselfish-

ness. As the nature of the jar itself is unreal, all

things in the five Skandhas are names only. This

is the Meditation on Dharmas or things. Thus the

JO-JITSU-SHtJ. 15

two kinds of unreality are explained, so that the

meaning of the /S'astra are the hest of all those of the

Hinayana schools. But as to the way of dispelling

doubts for enlightenment, the most minute ones

technically known as the Sho-chi-sho, oT the ôbsta-

cles of those which are to be known/ or of the want

of knowledge, are not removed. Only the obstacles

of seeing and thinking, known as the Bon-no-sho,

or the 'obstacles of passions,' are removed. These

are the distinctions between the Mahayana and Hina-

yana.

In the Sarvastivada school (U-bu), the Atman or

self is said to be unreal, but the Dharmas or things

real. Therefore in the doctrine of that school, the

three states of existence are real, and the nature of

the Dharmas or things are constantly in existence.

But the doctrine of the Sat3â-siddhi sastra explains

the emptiness of the Atman and Dharma. It asserts

that the past and future are without reality, but the

present state of things only stands as if it were real.-

That is to say, the true state of things is constantly

changing, being produced and destroyed each Ksha?ia

(Setsu-na) or ' moment.' Yet it seems as if the state

of things were existing, even as a circle of fire seen

when a rope-match is turned round very quickly.

This is called the 'temporariness continued' (So-zoku-

ke). Those which are produced by certain causes

and combinations of circumstances are called the

IS- JO-JITSU-SHtJ.

Memporariness done by causes' (Fn-jo-ke). The

names of things are ni;ide temporarily by the com-

parison of this and tliat. This is called the ' tern-

porariness of comparison.' Thus all things are tern-

l)orary like 43nbbleS; so tliat they are empty and

fleeting. To look npon living beings with the view

of the above enumerated three kinds of temporariness

is called the êmptiness of being or self.' This

is not the same as the opinion of the Abhidharma

school on this subject; because in that school/ self is

denied on the Skandhas only. Ignorant people and

heretics do not know these two kinds of emptiness of

the Atman and Dharma, and have the false idea of

seeing and thinking, by which they suffer the rnisary

of transmigration. If one understands the meaning

of the two kinds of emptiness^ and practises the

meditation on them, al his passions will be cured.

This emptiness of the two kinds is not that of

nature itself, but that by breaking or destroying the

Atman or self and Dharma or thing. This is one of

the differences between the Mahayana and the Hina-

yana. Again it is said in the /S'astra that ône can

obtain enlightenment by one Satya (Tai) or ^ truth'

only; which is the Nirodha (Metsu), or 'destruction

of pain.' This is the third of the four holy truths

^(Shi-sho-tai). It differs from the views of the Abhi-

dharma school, which says that those of the three

Yanas or vehicles of the /S'ravakas, Pratyekabuddhas

JO-JITSU-SHU. 17

aud Bodhisa'tvas, see the truth in the same Way, and

that they attain to the Path by understanding the

four trutlis. Accordingly there are two ways of ex-

plaining the title of tlie Satya-siddhi-sastra (Jo-jitsu-

ron), or • Book of the perfection of truth:' The first

is that it is called so, because it explains perfectly the

true meaning of the two kinds of emptiness. Thesecond is that it expounds the reality of the four

truths.

This is only an outline of this doctrine.

11. A history of the sect.

According to the Kai-gen-roku," a Catalogue of

the Buddhist Books compiled in the Kai-gen period,

730 A. D., Kumarar/iva translated the /S'astra of this

Fchool, under the Shin dynasty of the Yo family, in

411-412 A. D. But the Nai-den-rokn/ another and

t-arlier catalogue, compiled about 667 A. D. puts the

date of the translation five years earlier, 406 A. D.

The /S'astra is divided into sixteen or twenty volumes

and two hundred and two chapters. When the

translation was made, Kumaraf/iva ordered his-disci-

ple So-ei to lecture on it; and all his disciples three

thousand in number studied and expounded it.

In the period of the So dynasty, 420-479 A. D.,

So-do and Do-ko each compiled a commentar}"; and

tlie three great teachers already alluded to taught

the doctrine of this school under the llyo dynasty,

- No, 14S5. ' No, 1483.

18 J5-JITSU-SHU.

502-557. Ho-kei compiled another commentary on

the yS'astra in twenty volumes, under the Chin dy-

nasty, 557-589, and was flourishing under the Zui

dynasty, 589-618, and in the earliest period of the

To dynasty, 618-907. But after Gen-jo's return

to China from his famous journey to India, 629-

645, the doctrines of the Ku-sha and Ho-sso schools

became more flourishing in China.

Buddhism was first introduced into Japan from

Korea in 552 A. D. Thirty years later, the Prince

Inperial Sho-toku was born, who, when grown up,

became a great promulgator of Buddhism. He studied

the doctrines of the San-ron and Jo-jitsu schools,

under the instruction of the Korean priests E-ji, E-so

and Kwan-roku. Therefore, in his commentaries

on the three Sutras Saddharma-puwcârika (Hok-

ke^), /S'rimala (Sho-man'-), and Vimalakirtti-nirdesa

(Yui-ma*'), the Prince Imperial depends on the ex-

planations of Ko-taku, who was a teacher of the Jo-

jitsu school, and also a promulgator of the Maha-

yana doctrine. In 625, E-kwan came to Japan from

Korea. Like Kwan-roku who had already been in

Japan, he was a scholar of the San-ron school.

Before be left korea for Japan, he went to China and

became a pupil of Ka-jo, the founder of that school.

The doctrine of the Jo-jitsu school was therefore

made known in Japan at the same time as that of the

~~No, 134. '~No75^."^N^l^6.

JO-JITSU-SHU. 19

Saa-ron by Kwan-rokn ami E-kwan. For tliis reason,

the Jo-jitsu school was liereafter ahvays a brancli of

the San-roa. The scholars of this school always used

a gi'eat commentary on the /STistra com[)iled by the

Korean priest Do-zo in sixteen volumes. Besides

this there are two other commentaries, the Jo-jitsu-

jri-sho in 23 volumes, and the J6-jitsu-gi-rin in 2 vo-

lumes. The reason why the scholars of the San-ron

especialiy studied the Jo-jitsu-ron is this, that Ka-ju,

the founder of the San-ron school, constantly refutes

the doctrine of the /S'astra in his works, in order to

make the teaching of the Mahayana on emptiness or

unreality clear.

The two schools of the Ku-sha and Jo-jitsu have

never become independent, the former being a branch

of the Hosso, and the latter of the San-ron. Ku-kai,

K5-bo Dai-shi of the Shin-gon sect, said in his last

instructions that his followers should study the doc-

trines of the Hosso ami San-ron. If so, they ought

also to know the doctrine of the Jo-jitsu. At present,

however, the San-ron school is already almost extinct

;

how ranch less could the Jo-jitsu school continue to

exist ? It is hoped that there may be a person, who

thinks of this and renews th(^ study of it, in ord(^r to

understand more clearly the distinctions of the

Mahayana and Hinayana.

20

CnAPTEK III.

The Eis-shii, or Vinaya sect.

I. The doctrine of this sect.

This sect was founded by the Chinese priest Dd-sen,

Cho-sho Dai-shi, who lived on Mount Shu-nan at the

beginning of the T'ang or To dynasty (G18-907 A.D.).

He was well acquainted with the Tripiâka, and es-

pecially versed in the Vinaya, or discipline. He him-

self practised the Vinaya, of the Dharmagupta school,

according to the Shi-bun-ritsu\ or Vinaya of Four

Divisions, and taught others by it. There is a work

entitled Kyo-kai-gi, or ^ Rules of Instruction,' written

by him for novices. In the preface to it, he says

:

*• If man does not practise the Dhyana and Samadhi

(Zen-na and San-mai), i. e. meditation and contem-

plation, he cannot understand the truth. If he does

not keep all the good precepts, he cannot accomplish

his excellent practice.' Tliis shows that the wisdom

of meditation is produced by keeping the moral pre-

cepts.

Moreover the power of Vinaya or precepts also

causes the Law of Buddha to exist long in this world.

It* Buddha's doctrine continues to exist, there will be

no calamity in the country, where the people can

therefore get salvation. It is the root of all good

things. Not only the men of the Ilinayana keep it,

' No. 1117.^ '~

RIS-SHU. 21

but also thos3 of the mahayrina do so without any dis-

tinctioa. Accordingly it is called the learning of the

Mahayana in the /S'rinirdji-sritra (Sho-man-gyo)," In

the Mahapra^/zTa-paramita-sastra ( Dai-chi-do-ron),'^

eighty parts (of the Vinaya recited by Upali on as

many occasions in three months ofthe summer immedi-

ately following Buddha's NirvaTza) are called the

/S'ila-paramita, or 'perfection of morality.' There is

no separate Samgha, or priesthood, consisting of

Bodhisattvas, in the doctrine of /S'akyamuni. Those

who are ignorant of the meaning of the doctrine do

notpractise the precepts kept by the Hinayana, say-

ing that they are men of the . Mahayana. Tliis

is extremely wrong. Do-sen refuted this view in

his works. In the Go-sho, or ^ Work on Action

'

(Karman), he establishes three doctrinal divisions,

• viz.

1. The School of True Dharma (Jippo [Jitsu-ho]-

shu) i. e. the Sarvastivada school, by which Rupa

(Shiki), or form, is considered as the substance of

yS'ila, or morality.

2. The School of Temporary Name (Ive-myo-shu),

i. e. the Dliarmagupta school, by which the substance

of the /S'ila is considered neither to be form nor

thought. The latter is therefore dee^êr in meaning

than the former.

3. The School of Complete Doctrine (En-gyo-sim),~ " No. 59. ^îVo. 1169.

~

22 RTS-SHU.

i. e. tlie meaning of the two Sutras Sa(lclharma-pH?i-

Jarika ( Hokke) ^ and the Mahaparinirva?â (Ne-han),'*

by which the temporary vehicle, such as the Hinayana,

is determinately understood as the means to approach

the true path. In the two Sutras above mentioned,

the three Yanas or vehicles are admitted, yet they

are after all altogether put into one vehicle, i. e.

the Mahayana. This is technically called Kai-e,

literally, 'opaning or admitting and uniting.' Do-

sen depended on this principle, and lei his disciples

to the Complete Doctrine. This is the characteristic

of the Vinaya expounded by him, and it is the teach-

ing of the Vinaya sect in Japan.

Although the Dharmagupta-vinaya (Shi-bun-ritsu)

of the Hinayana is used by the sect, the doctrine

itself is complete and sudden (En-don) in its cha-

racter, without any distinction between the larger

and smaller vehicles, as well as the three learnings

(San-gaku) of morality, meditation and wisdom. It

is very high and very deap being the same as the true

nature (Jisso) explained in the Saddharma-pu?ici?arika-

sutra (Hokke),'* or permanence (Jo-ju) as explained

in the Mahaparinirvaîa-sutra (Ne-han),' and the

Dliarma-dhatu (Hokkii), or ' gtate of things,' in the

Avata??isaka-sutra (Ke-gon).''

The Vinaya of all the different schools may equal-

ly be said to have the meaning of Kai-e already"^'

No, isJT'^msTiiSAii^' NosTst^s.

KIS-SHU. 23

explained. Why did Do-sen select the Dharmagu-

pta-vinaya only, in asserting that meaning ? Because

this Yinaya has been always used by tê Chinese

Buddhists from olden times. It is the Vinaya of

the School of the Temporary Name (Ke-rayo), sur-

passing that of the School of True Dharma (Jippo).

Moreover there is a convinience in establishing the

doctrine whicli unites both vehicles, as this Vinaya

is equally applicable to the Mahayana, though it origi-

nally belongs to the Hinayana. For this reason,

Do-sen taught the excellent morality of the one

vehicle of completion, without separating it from the

Dharmagupta- vinaya.

The three doctrinal divisicnis above enumerated

are made chiefly in connection with morality, but at

the same time include the doctrines of meditation and

wisdom. Besides these, Do-sen divided the whole

doctrine of the Tathagata (Xyo-rai, i. e. Buddha) into

three parts, namely

:

1. The Doctrine of the Emptiness of Nature (Sh5-

ku-kyo), which includes all the Hinayana teachings.

2. The Doctrine of the Emptiness of Form (So-ku-

kyo), which includes all the shallower teachings of

the Mahayana.

3. The Doctrine of the Completion of the Only

Knowledge (Yui-shiki-en-gyo), which includes all the

deei)er teachings of the Mahayana.

These divisions i re made in connection with the

24 RIS-SHU.

doctrines of meditation and wisdom, including the

morality taught hy Bnddha during his whole life.

Now the Vinaya of the Fonr Divisions (Shi-bun-

ritsu) is a part of the Doctrine of tlie Emptiness of

Nature. But Do-sen judged it from his own thonght

as the Doctrine of tlie Completion of the Only

Knowledge, because the tbrea learnings of morality,

medit:ition and wisdom (Kai-jo-e san-gaku) are in fact

completly reconciled to each other (Ennyu-mu-ge).

Though he made tlvese several divisions, yet he took

nothing but completion and quickness as the princi-

ple of his doctrine. This is his excellent view.

Moreover, if the learning of SiVa, or morality of the

Doctrine of Completion is spoken of with regard to

reason, any Sila. includes the Three Collective Pure

/S'ilas (San-ju-jo-kai), viz., 1. tlie Sila of good beha-

viour, 2. the /S'ila of collecting or holding gooddeeds, 3. the /S'ila of benevolence towards living beings.

But, if it is spoken of wdth regard to form, there are

twowaysofreceivingit, viz. thoronghly and partially

Keceiving it thoroughly (Tsu-ju) is to receive the

There Collections above enumerated. Keceiviii":

it partially (Betsu-ju) is to receive only the first of

the Three, viz., the Sila, of good behaviour. Nowthe doctrine of /S'ila of Completion in Meaning (En-

i-kai) established by Do-sen, is the latter kind of

receiving by a Bodhisattva. In this doctrine, there,

is an action called Byaku-shi-kom-ma, or Ichi-byaku-

iiis-SHtJ. 25

aiiii-koni-iiiii, literally, ' once stating (his wish ami)

thrice (repeating) an action or karman.' That is to

say, one who wishes to receive /S'ila has to state his

wii^h bepore a chapter of monks, and then three

times he repeiats tho karmava/jana, or ritual, which

his teacher tea(-hes him. After that, he receives the

/S'ila of the Bodhisattva. This is what is called ' Re-

ceiving thoroughly,'

At present, therefore, the learners of the Vinaya

sect prepare both forms of Eeceiving thoroughly

and partially ujion the ceremonial platform (Dan-jo),

and keep the aSiIh, according to the Vinaya of the

Four Divisions (the Hinayana-vinava) and the Brah-

ma-^/ala-sutra (Bon-mo-kyo, i. e. the Mahayana-

vinaya)J The terms 'lieceiving thoronghly and

partially' originated in the Hosso sect,and they were

adopted by Dd-sen in the niost active sense. Wlio

could have thus established his doctrine, unless he

were a holy person? Boku-so, an Kmperor of tlie

T'ang or To dynasty, who reigned from 821 to 824

A. D., praised him with a verse. The Devas and

Spiritual Leaders (such as Vaisrama??a or Bi-sha-

mon) are said to have always guarded and praised

him and offered him heavenly food ; so that if he

had a doubt about any thing, the heavenly

beings aiiswcrd his (piestions. Last of all, the ho-

ly Bhiksl iu Pindola (Bin-d/.u-ru) apjteared before"'

' No.JOSf.

26 lilS-SHU.

him and })raised liiin, saying tliat Do-sen was the

best man who had promulgated tlie Vinaya after

Buddha. He is therfore worthy to be hououred and

to be believed in by the learners of his doctrine.

II. A history of the sect.

During fifty years, the Tathagata /S'akyamuni

preached the Vinaj-a, whenever any circumstance re-

quired a rule of discipline After Buddha's enter-

ing Nirvima, his disciple Upiili, sitting upon a high

seat, collected or recited the Vinaya-piâka, wdiich

is called the Vinaya of Eighty Kecitations (Ilachi-

ju-ju-ritsu).^ In the first century after Buddha,

there were five teachers in succession without any

different views. Their names arc Mahakasyapa

(Ma-ka-ka-sho); Ananda (A-nan), Madhyantika (Ma-

den-ji); /Sa^zavasa (Sho-na-wa-shu), and Upagupta

(U-ba-kiku-ta) After the first century, the faith-

ful diverged into two, five, and twenty different

schools each possessing the text of the Tripiiâka.

Among the Vinaya-piâka of the twenty schools,

four Vinayas and five /S'astras only were transmitted

or translated into Chinese. The Vin;iya of the Eour

Divisions (Shi-bun-ritsu),'' one of the four Vinajâs,

is the text of the Dharmagupta school, and has been

translated into Chinese in sixty volumes (Kwan).

This work was first recited by the Arliat Dharmagu-

pta, one of the five disci ))les of Upagupta. The

~^mTii5. ' No", inf.

KTS-SHU. 27

names of the five disclploa (or rather of their scliools)

are Dharmagupta (Don-mu-toku), Sarvastivada (Sap-

pa-ta), Ka<.yapiya (Ka-sho-bl), Mahi sasalca (Mi-slia-

sokn), and Vastipntriya (Ba-so fu-ra).

In the period of tlie Gi dynasty of the So family,

220-265 A. I)., Dharmakrda, or Ho-jf, began to

teach the Vinaya in China ; and in 405, Buddhaya-9as,

or Kaku-myo, first translated the fall Vinaya (Shi-

bun-ritsn)/'^ under the Shin dynasty. of the Yo family.

These are the dates of the transmission of the Vinaya

in China. Sixty years later, there was a Chinese

Vinaya -teacher named Ho-so; v/ho was well acquainted

with the ]\Iahrisa?7Zghika-vinaya (Ma-ka-so-gi-ritsn)J^

But this Vinaya was not in harmony with that of the

Dharmagupta school, wliich had been adopted in

China ever since Dharmakala ; so that he began to

teach tlie Vinaya of the Four Divisions instead of that

of the Mahasa??/ghikas. From this time down to the

To (or T'ang) dynasty which lasted from (JlS to 907

A. D., the Chinese Budlhists unanimously followed

the Vinaya of the Dharmagupta school. This ma}^

liave been the result of the labours of IIo-so.

But Do-sen Nan-zan Dai-shi was the founder of

the Vinaya sect in China. Among his works, there

are the so called Three Great Books of Vinaya

(Ritsu-san-dai-bu), viz., 1. Kai-sho, or Commentary

on the Silaor Morality, in eight volumes; 2. Gossho,

~'''No. 1117. " No. lUU"

28 PJS-SHU.

or Commentary on fbe Karman or Action, in eight

volumes ; 3. Gyo-ji-slio, or Record of the Daily Prac-

tice, in twelve volumes. There is a catalogue of his

works compiled by tlie Vinaya teacher Gwan-jo.

. Do-sen was succeeded l)y the second patriarch

named Shu, whose successor was Do-ho. The fif-

teenth patriarch was Gwan-jo, who was accorded the

laudatory name of Dai-chi (^ great wisdom'). He

was a very learned man, and compiled a commentary

on each of the Three Great Books of this sect. Thus

the doctrine of Do-sen was greatly promulgated b}^

him, so that he may he called the re-founder of the

Vinaya sect.

Buddhism wa° introduced into Japan in 5.52 A. D.

But two centuries passed bqfore the doctrine of Vi-

naya was fully known in this country. In the reign

of 8ho-mn (724-748), two Japanese priests, Ei-ei and

Fu-sho, went to China, and saw the Upridhyaya

( Wa-jo, or Kwa-sho, i. e. teacher) Gan-jin in the Dai-

myo monastery of Go-shu. The latter tlien coiisent-

ed to their request to promulgate tlie Vinaya in the

East. Gaft-jin together with Sho-gen and others

(ughty in number, promised to come to Japan. They

arrived here in 7.53, having unsuccessfully attempted

the journey iive times, and having spent twelve years

on the sea without a]^proaching Japan. In the foll-

owing year, the Empress Ko-ken invited him to live

in the Knstern Gnât Monastery (l'o-d:ii-ji) in Nara,

RIS-SHU, 29

the capital of Japan at that time, and intrusted hiin

with the ordination service, teachins: tho SWa or

moral precepts, accoiding to tlie Vinaya.

Before this, the ex-]<]mperor Sho-nui, wliile still

on the throne, had l)y the advice of the venerahle

Ro-ben, caused a bronze image of VairoA'ana Buddha

(Bi-ru-sha-na Butsu), the lord of the /S'ila-paramitti,

or ]ierfection of morality, to be made, one hundred

and sixty feet in height, and to lie installed in tho

Eastern Great Monastery. After Gan-jin's arrival,

l)Oth the ex-Emperor and his daughter, the reigning

Empress, took the vow to practise the /S'ila of the

Bodhisattvas (Bo-satsu-kai), ascending tho Kai-dan,

or * /S'ila-terrace,' built of earth before the temple of

VairoZ'ana. The Empress consort and the Prince

Imperial as well as many hundreds of priests all fo-

llowed their example. Afterwards, a separate build-

ing of the ^ /S'ila terrace' (Kaidan-in) was built to

the west of the temple. The earth with which this

liigh terrace was formed, was that which had been

used for the terrace of the Emperor; and this earth

is said to be that of the ^/(^ta-vana-vihara (Gi-on-sho-

ja) in India, and of ]\rount Shu-nan in China. The

tliree stories of the ' /S'ila lerrace ' represent the Three

Collective Pure /S'ilas (San-ju-jo-kai). There is plac-

ed a tower abovo it, in which the images of /STikya-

muni and Prabhutaratna (Ta-ho)"are enshrined;

bwansi^ Ihr' oxcoll.Mit moaning of tho ono v<'hi«'l»' and

30 PJS-SHU.

the deep sense of the secret Dharma-dhatii are inchid-

ed in this doctrine. Therefore, if one takes the vow

to practise the moral precepts on tliis terrace, he is

said to heep the /S'ila of all the hidden and apparent

doctrines.

In 759, the Empress Ko-ken ordered Gan-jin to

found a monastery called To-sho-dai-ji. The ' Si\ii

terrace' Avas built therein, v/here the Empress took

the vow. After this, both priests and laymen conti-

nually follow her example.

In 762, the following resolution was carried out

by Imperial order : — A ' Siln terrace ' was built in

two monasteries, Yaku-shi-ji in the province of Slii-

motsuke and Kwanon-ji in Chiku-zen. The former

was the i^lace of taking the vow to practise the /S'ila

for the people of the ten eastern provinces; and the

latter, for those of the nine western provinces. Both

Phices, being in remote regions from the capital, a

chapter of five monks was held in the ceremony.

The people of all the other provinces received instruc-

tion in the /S'ila-at the ' /S'ila-terrace' within the

Eastern Great Monastery in Nara. A chapter of ten

monks was regularly held there- There were these

three Kai-dan, or ^ /S'ila terraces,' in Japan. This

shows that how greatly the Imperial care was exer-

cise for the sake of the people's religion.

Gan-jin was a successor of two lines of patriarchs,

called the lines of Nan-zan and So-bu. In the form-

KIS-SHU. 31

cr, lie succeeded Gu-kei, who was the successor of

Do-sen, Nan-zan Dai-shi. In the latter, the patri-

archs were ITo-rei, Do-jo, Man-i, Dai-ryo and Gan-

jin in succession. Gan-jin was, however, the first

patriarch of the Japanese Vinaya sect. Pie belonged

properly to the Nan-zan school, though he was

equally a snccesor of the So-hu ; because he received

instruction in the full /S'ila from Gu-kei, who did so

from Do-sen.

•32

CJIAPTKU IV.

Tho H'jsso sliii; <)rl)liariu{i-lak»ha??a-sccf,

i. e. the sect or scliool tiuit sliulies tlie nature

of Dharnias or tilings (i. e. the Yoga school).

I. A history of the sect.

TIk) Talhagata (Nyo-rai) /SVikyamuni preached the

clear meaning of the Iruth of the 'middle path' of

the Vidya matia (Yui-shiki) or the *only knowledge'

—the principle of the doctrine of this sect—in six

Sutras, such as the Avatawsaka siitra (Ke-gon-gyoy

Sandhi-nirmoA'ana-siitra ((Je-jiu-mitsu-ky o)" and

others. Nine centuries after Buddha, Maitreya

(Mi-roku or Ji~shi) came down from the Tushita

heaven to the lecture hall in the kingdom of Ayo-

dhya (A-yu-sha) in Central India, at the request of

the Bodhisattva Asa??2ga (Mu-jaku), and discoursed

five /S'astras (1. Yoga/»:arya-Lhiinu-6'3,stra (Yu-ga-shi-

ji-ron)/ 2. Yihhaga-yoga (?)-6'astra(Fun-betsii-yii-ga-

ron),' 3. Mahayanahitikara-or Siitralaftkara-6astra

( Dai-)6-sho-gon-ron),'' 4. Madhyanta-vibhaga-6'astra

or -grantha (Ben-chu-ben-ron),'' and 5. YagvahJchedi-

ka-pra(//âparamita -sastra (Kon-go h an-nya-ron)/

After that, the two great /S'astra-tcachers Asamga and

Vasubandhu (Se-shin), who were brothers, composed

' No. 87. - No. 247. =^ 1170. ' This has not yet

been translated into Chinese ' No, 1190 ? "^ No. 1244;

ur No. 1245? ' No. 1231 ?

HOSSO-SHU 33

many /S'asiras (Ron) and cleared up tlie meaning of

the Llalmyana. Especially the Vidya-matra-siddhi-

csastra-karika (Jo-yui-shiki-ron)'- is the last and most

careful work of Vasubandhu, as it is perfect in com-

position and meaning. There were ten great teach-

ers beginning with Dharma])ala (Go-ho); each of

whom compiled a commentary. But Dharmapala's

commentary is considered to contain the right mean^

ing of the doctrine. His disciple /S'ilaLhadra (Kai-

gen) lived in the Nalanda monastery in Magadha in

Central India. He was the greatest master of hii4

day, being well versed in the secret meaning of the

/S'astras Yoga and Vidya-matra (Yui-shiki), as well

as in those of the Hetn-vidya (In-myo) or 'science of

cauf-e/ i. e. the Indian logic or rhetoric, and the Siih-

da-vidya (Sho-myo) or ' science of sound,' i. e. gram-

mar. This is the history of the d(;cfcrine of this

sect in India.

In 629 A. D., when he was in his twenty-ninth

year, the famous Chinese pilgrim Gen-jo (Hiouen-

thsnng) went to India and studied the several ^Sastras

and frciences above alluded to, under the instruction

of /S'ilabhadra. Having mastered all these subjects,

he came back to China in C45. Five months later,

he began his great work of translation nnder the

imperial order, in the monastery of Gu-fuku-ji. He

continued the work for nineteen years. Thus ho

34 IIOSSO-SHU.

greatly proiiui! gated the doclrineofthis Fcot in China.

His principal disciple wasKi-ki,\vho was very clever

and whe. He is said to he the author of a hundred

commentaries on several Sutras and ySâstras, and was

called Ji-on Dai-shi, or the 'great teacher of the Ji-

on monastery.' In his worl<S; he generally gives

what he had learned hy oral instruction from his

master Gen-jo. ThcrefoiC; most of his works are

called Juhki; or ^Records of transmission.' Ki-ki

had a disciple named E-sho,(Shi-juDai-shi), whose

disciple was Chi-shii, (Boku-yo Dai-shi). They each

wrote some works and made the doctrine of this sect

known in China.

There are four different dates of transmission of

this doctrine into Japan, of which the following two

dates are clearer and called the Northern and Southern

transmission. In G53 A. D., a Jajxauese priest named

Do-sho of Gwan-go-ji vênt to China and became a

fellow-disciple of Ki-ki, receiving the instruction from

Gen-jo. When he reterued to Japan, he transmitted

the doctrine to Gyo-g\. 1h"s is the transmission of

the so-called Northern monastery, Gwan-go-ji, heing

at Asuka in the province of Yamato. Afterwards, in

712 A. D., Gea-lo v. cut to China and studied the

doctrine of the Hcsso sect, following Chi-shii. Hav-

ing com.e hack, Gen-ho trar.smitted it to Zen-ju.

This is the trarismission of the Northern monastery,

Ko-huku-ji, in Nara on the noith of Asuka. Since

HOSSasHtJ. 35

that time, the doctriiie has been successively handed

down by various learned men.

IT. The doctrine of the sect.

(a) The doctrinal division.

According to the S indhl-nirraoZâna-sutra (Ge-jin-

mitsii-kyo), this sect divides the whole preachings of

the Tathilgata /Sakyamnni into the thre^ periods of

'existence' (U), 'emptiness' (Kii), and the 'middle

path ' (Chii-do). All the doctrines of the Mahayana

and Hinayann, to the number of eight}^ thousand, are

inclnded in these three divisions. In the first period,

ignorant jeople falsely believed in the exisfence of

their own Atman (Ga) or 'self,' and were accordingly

simk in the sea of trarnsmigration. For such people,

the first division of the doctrine of existence was taught

by Buddha on purpose, to the effect that every living

being was unreal, but that the Dharmas or things

were existing. The doctrine preiched in the four

Airanias (A-<ron)^ and other Sutras of the Hinayana

^ Tbese are, i. Madhyamagama (Mar/r/ldma-nika-

ya}, Chu-a-gon, collection of middle sutras. No. 542.

2. Ekottaragama (Anguttara-nikaya) Zo-ichi-a-

gon, miscellaneous Sutras in divisions the lengtli of

wliich increases by one, No. 543.

3. Sa??iyuktagama [Sa??^yutta-nikaya), Zo-a-gon,

collection of joined Sutras, No. 544.

4. Dirghagama (Digba-nikaya), J o-a-gon, collec-

tion of long SutraS; No. 545.

36 HOSSO-SHU,

is of this character.

In the second period, thongh people of small intel-

lect could destroy the false idea of the existence of

'self,' and escape from continual re-births, following

the doctrine of the first period;yet they still believed

in the 'real existence of Dharmas or things.' Thus

they were not able to see the truth. The second

division of the doctrine of the ' emptiness of nil things

was then taught by Buddha still on purpose in the

Maha-pra</>7a-pararaita-sutra and similar works. By

this doctrine, the false idea of the 'existence of things'

was removed, but it caused man to believe in the 'rccil

emptiness of all things.' Thus there were two kinds

of people, one of whom believed in the 'existence or

reality of things,' and the other, in the ' emptiness or

unreality.'

In order to destroy their fjilsj ideas, Buddha in the

third period preached the middle path, neither exis-

tence nor emptiness, The doctrine of this period shows

that the Parikalpita-lakshavia (Hen-ge-sho-shu-sho) or

the 'invented nature' is unreal, but that the Para-

tan tra-laksha??'a (E-ta-ki-sho) or the 'subservient

nature,' and the Parinishpanna-lakshawa (En-jo-jitsu-

sho) or the 'completed nature,' are both real. In the

Avatawsaka-sutra (Ke-gon-gyo) and the Sandhi-nir-

rao/iâna-sutra (Ge-jin-mitsu-kyo), there are given

several technical expressions, such as San-gai-yui-shin,

or Three worlds (of Kama [Yokii] or 'desire,' Rupa

HOSSO-SHU. 37

[Shiki] or ^form/ and Aviipa [Mnshiki] or 'form-

less') are the only mind; and the eight Vi^/iianas

vShiki) or ' knowjodges/ and the three Laksha??as

(Sho) or ' natures.'

However, the doctrine is in fact of one and the

same tendency, without much difference between the

three periods. The himian beings are of three classes,

viz, those of the highesi;, those of middle, and thos3

of the lowest inteleot, for whom the systems of teach-

ing are necessirily of as many kinds. Those of the

highest intellect can understand the true nature of the

middle path, which is neither 'exisience' nor 'emp-

tiness.' But those of the middle and lowest intellect

are unable to understand it at once, only knowing the

one side of 'existence' or 'emptiness.' They are cahed

the Bodhisattvas of i^radual or s'ow understanding]:.

At first they know only the existence of things, then

the emptiness of them, and finally enter the middle

path of ' true emptiness and wonderfid existence

'

(Shin-ku-myo-u).

The three periods are explained in the following two

ways. If the three periods are spoken with regard

to those of graduid understanding, they are in the

order of time. The three words Sho or 'beginning,'

Shaku or ' formerly,' and Kon or 'now,' are respective-

ly used for these three p.cn-Iods in the Sandhi-nir-

mo7»*ana-sutra. But if the division of all teachings

of Buddha is made accordinjr to the meauluij: of ' ox-

38 HossasHu.

istenco; emptiness and the middle path/ then the

three periods are the collections of* similar mean-

ing : thns the Avata^T^saka-sfitra (Ko-gon-gyo) is pnt

in the third period as it explains the middle path,

thongh it is the first preaching of Buddha ; while

the Sutra of the Last Instruction (Yui-kyo-gyo) ^" is

included in the first period fiora its character.

(b) An outline of the doctrine.

This school explains the five ranks or groups of

a hundred Dharmas, according to the middle path of

the Vidya-matra-siddhi-sastra (Jo-yui-shiki-ron}.

They are, 1. ffitta-raâs (Shinno) or ' mind-king?,'

2. Zaitta-dharmas (Shin-jo-ho) or ^ mental qualities,'

3. Riipa-dharmas(Shiki-ho) or 'things having form/

4. Jîtta-viprayukta-dharmas (Shin-fu-so-o-ho) or

^ things separated from the mind,' and 5. Asamskr/ta-

dharmas (Mu-i-ho] or 'immaterial tilings.' Though

those five group? are enumerated, there is nothing

but the /ritta (Shin) or mind only. There are eight

Xitta-ra(7as or ' mind-kings,' namely, 1. /lakshur-

vi(/y7ana (Gen-shiki) or ' eye-knowledge,' . 2. /S'rotra-

Yujnkn^ (Ni-shiki) or ' ear-knowleJge,' 3. Ghrawa-

Vignkndt, (Bi-shiki) or 'nose-knowledge,' 4. Gi\\\k^

Yujnwavi (Zetsu-shiki) or 'tongue-knowledge/ 5.

Kaya vi^/ZIana (Shiu-shiki) or ' body-knowledge,' 6.

Mano-vi^/Tiana (I-shiki) or ' mind -knowledge/ 7:

Kl ishâ-mano-vigr?7ana (Zenna-i-shiki or Ma-na-shiki)

^" JVo.122.

~~

HOSSO-SHtJ. 3D

or ' soiled -mind-knjwledge,' and 8. Ahiy a.- vigii^nw

(A-ra-ya-sliiki) or ' leceptaclo (Uke)-knowledge.' Tho

eighth has three senses, viz., active (No-zo), passive

(Sho-z6) and being the object of the false belief

(Sliu-zo).

In the active sense, it holds the seeds of all things.

In the passive, itcontinnes, while receiving the influ-

ence of all things. As to the third meaning, it is

taken as the inner self or soul by beings. It is called

the principal knowledge, because it holds the seeds

of all things, which are produced from it accord-

ingly. The first seven kinds of knowledge ari<e

depending upon the eighth. The seventh knowledge

takes the ' division of seeing ' (Ken-bun) or percep-

tion (?) of the eighth as its object. The first five

kinds of knowledge take a part of the material world

within the ' division of forming ' (So-bun) or imagi-

nation (?) of the eighth as their object. For the

sixth, mind-knowle Ige, all things are its objects.

Therefore all things are made to appear by tliese

e'ght kiniLs of knowledge, without which there is

nothing wliatever. The mental qualities (Shin-jo)

are in accordance with, dei)endent on, and not separ-

ated from knowlelge. The things that have form

(Shiki-ho) are all in the * division of forms ' (So-bun)

made to appear by the mind and mental qualitie.>^,

so that they have no separate nature. The ' things

separated from the mind ' (Shin-fu-so o-bo) have uo

40 HOSSO-SIiU.

real nature, being formed temporcirily upon the part

of the mind, mental qualities and forms. The im-

material things * (Mu-i-ho) are not any thing made

to appear by the mind, being the abatr.ict reason

free from birth and dcitli. But they are not separat-

ed from the mind, being the true nature of it.

That is to say, things which suffer constant changes

of birth and death, or production and destruction,

appear according to causes and combination of circum-

stances; but the abstract reason of the true nature

of things itself is permanent and not apparent only.

But, if there is no reason, no compounded things

ever come to exist. In other words, if there is the

reison of production and destruction, then things

appear. Therfore Asa^/ishrita-dharmas, or * imma-

terial things,' are those on which Sa??iskrita-dharmas,

or 'compounded things' depend. Yet they are, of

course, not separated from each other, so that the

'only knowledge' (Yui-shiki) includes all com-

pounded and immaterial things.

A hundred Dharmas enumerated in the /Sastra of

this sect are subdivisions of the five ranks as already

mentioned. They are the eight iTitta-raâs, or

* mind-kings,' the fifty-one Xaitta-dharmas, or

Mnental quaUties,' the eleven Rupa-dharmas, or

' things that have form,' the twenty-four iT it ta-vipra-

yukta-dharmas, or ' things separated from the mind,'

and the six Asaw^skrita-dharmas, or Mmmaterial

HOSSO-SHU- 4]^

things.' These are the hundred Dharraas of the

Vidya-matra-siddhr5astra(Jo-yui-shiki-ron), in whichthey are also called the two Dharmas of ' matter or

tiling ' (Ji) and ' reason ' (Ri). Again, they are alto-

gether inclusively called the 'only mind' (Yui-shin).

In the Yoga-sastra, there are six hundred and sixty

Dharmas enumerated.

(c) The doctrine of meditation (Kwan-mon).

In explaining this doctrine, we have to investigate

the nature of the object and subject of meditation. lathe first place, the object of meditation includes all

things compounded and immaterial, and of three

different natures. There are five technical expressions

on thi& point, viz. :

1. Ken-ko-zon-jitsu-shiki, or the 'knowledge of

rejectmg untruth and preserving truth,' is to reject

the ' invented nature' (Hen-ge-sho-shu-sho) as empti-

ness, and to preserve the 'subserveint (E-ta-ki) andcompleted (En-jo-jitsu) natures ' as existing or reiil.

2. Sha-ran-ru-jun-shiki, or the ' knowled^re of

rejecting confusedness and preserving pureness,' is to

reject o])jects which may be confused as bein^r

both internal and external, and to preserve the mindonly that is purely internal.

3. Sho-matsu-ki-hon-shiki, or the 'knowledge of

jaitting away the end, and arriving at the beginning,'

is to put away the ' divisions of forming and seeing'

(So-bun and Ken-bun, i. e. imagination and per-

42 HOSSO SHU.

ception ?) as the end, and to arrive at their

beginninoj, the * division of understanding ' (Ji-tai-

bun, or Ji-sho-bun).

4. On-relsu-ken-sho-shiki, or the * knowledge of

concealing inferiority and showing superiority,' is to

conceal mental qualities (Shin-jo) as inferior to the

mind-king (Shinno) which is superior.

5. Ken-so- sho-sho-shiki, or the knowledge ofreject-

ing forms and understanding the nature/ is to

reject the matters or things (Ji) as forms, and to seek

to understand the abstract reason that is the nature.

This nature is called the Ji-sho-sho-jo-shin, or ' Self

(-existing) natural pure mind/ in the AS'rimala-sutra

(Sho-man-gyo). The above five terms explain the

object of meditation.

Now the nature of the subject of meditation is

Fragnsi (E) or ' wisdom/ one of the mental qualities

of a group called the different states' (Betsu-kyo).

This is the wisdom which appears in the meditation.

At wdiat time after passing stages and destroying

passions, can one who practises the meditation on

the ' only knowledge ' (Yui-shiki-kwan), attain the

state of Buddha ? Since first raising his thoughts

towards Bodhi or ênlightenment' deeply and firmly,

according to the powers of certain causes and the

advice of good friends, he has to pass three great

Asamkhya or ' countless 'kal pas, constantly practis-

ing this meditation. Thus, passing through several

HOSSO-SHtJ. 43

stages and clestro5dng the two obstacles of passions

and cognisable things (Klesa-avara?za and Gneja-

avarawa, or Bon-no-sho and Sho-chi-sho), he obtains

four kinds of wisdom, and truly attains to the

perfect enlightenment (Parinirva?ia). The fullex-

planations of this doctrin are given in the principal

/Sastra of this sect, the Jo-yui-shiki-ron.

44

CHAPTER V.

Tlie San-ron-sliti; of Three /S'astra sect (i. e. the

Maclhyamika school).


The principal books of this sect are three^ viz.,

1. the Madhyamaka-sastra (Chu-roii) or ^Middle

Book/ ^ 2. the /S'ata-sastra (Hyaku-ron) or ' Hundred

Books/- and 3. theDvadasa-nikaya(or-mukha)-sastra

(Ju-ni-mon-ron) or ' Book of Twelve Grates.''* Hence

the name of San-ron-shii. These /Sastras explain

thoroughly the teachings of Buddha's whole life.

The sect is therefore, also called Ichi-dai-kyo-shu, or

' Sect of the Teachings of Buddha's Whole Life.'

Accordingly it differs mnch from all other sects

which latter are founded on a certain Stitra or other

sacred books. Those who select a Sutra are liable to

become narrow -in opinion, and speak about the com-

parative excellence of other Mahayana dectrlnes;thus

the Avatamsaka-sutra (Ke-gon-gyo)^ is regarded by

one sect as the principal Sutra, looking at all the

other Sutras as its branches, while tlie Saddharma-

pun(iarika-sutra (Ho-ke-kyo)'' is revered by another

sect just in the same way.

This arises from ignorance of Buddha's original

thought, which was to make others understand the

' No. 1179. - No, 1188. ' No. 11.86. ' Nos. 87,88.

' No, 134.

BAN-RON-SHt!. 45-

truth. As the dispositions of living beings are of

several kinds, the system of teaching for them is also

necessarily various. All the doctrines of Mahayana

have, however, one and the same object without any

difference, that is, to cause beings to attain to the

middle path. So, any Sutra or doctrine which suits

hearers may be preached to them with advantage.

A physician gives his patient a medicine, for the pur-,

pose of curing the disease. Who then disputes about

the comparative excellence of drugs ? The Mahayana

doctrines are altogether >S'akya's principal teachings,

which are thoroughly explained by the three >S'astras

of this sect.

There are two lines of transmission of the doctrine

of this sect; viz., the line of Ka-jo and of (len-ju.

The former is as follows: The first patriarch in

India was the Boddisattva Nagarûna (Ryu-ju), the

author of the Chu-ron and JTi-ni-mon-ron, two of

the three /Sastra?. He transmitted the doctrine to

the Bodhisattva Deva (Dai-ba), the author of tlie

Hyaku-ron. He was succeeded by Rahula (Ra-go-

ra), whose successor was Nilanetra ?(Sho-moku, lit.

'blue eye'). After this, there was a prince of the

country of KharaA'ar (Ki-ji), Suryasoma by name,

who was well versed in the Three /STistras and taught

the doctrine to Kumara^/iva (Ra-jii). In his sixty-

third year, Kumara^/iva arrived in China, and reached

Cho-an, the capital, when he was eighty-one years

46 SAN-RON-SHU.

old. There he translated the Three /S'astras into

Chinese and became the founder of this sect in China.

His disciples numbered three thousand, of whom the

four greatest (Shi-tetsu) were Do-slio, So-jo, Do-yti

and So-ei. Do-sho transmitted the doctrine to Don-

sai, Do-ro, So-ro, Ho-ro, and Kichi-zo of the mona-s

tery of Ka-jo-ji successively. This last named made

the doctrine of this sect perfect.

His disciple E-kwan came from Korea to Japan in

625 A. D., and was appointed to Gwan-go-ji. He

once lectured on the Threa /S'astras as prayers to pro-

cure rain with success, and was appointed So-jo or

Bishop. He is considered to be the first patriarch of

this sect in Japan. He transmitted the doctrine to

Fuku-ryo, who come from Go in China. Fuku-ryo

transmitted it to Chi-zo, who went over to China and

became a disciple of Kichi-zo, known as Ka-jo Dai-

shi. After that, Do-ji, Zen-gi, Gon-so and An-cho,

etc. successively transmitted this doctrine, and made

it flourish in this country.

The otlier line is that of Nilanetra (Sho-mokii)

Bhavaviveka (Sho-ben), . C'iânaprabha (Chi-ko) and

Divakara (Nichi-sho), who were all Indians. Divakara

transmitted the doctrine to Ho-z6, better known by

his posthumous title of Gen-jn Dai-shi, who died

in 712 A. D. Af terH^-zo, there was no successor in

China.

Of the above two lines of transmission, the Ka-jo

SAN-RON-SHU. 47-

school is considered the orthodox one.

IT. The doctrine of the sect.

Diirino- his whole life, Buddha, preached two kinds

of truth (Ni-tai), to remove the confused ideas of the

people who were either Astikas, i. e. those who he-

lieved in the existence of every thing, or Nastikas, i. e.

those who believed in the emptiness of every thing.

These ideas caused them to suffer from endless trans-

migration, so that they are called the original confusion

(Hon-mei). The two kinds of truth are true by general

consent (Zoku-tai); and true or absolute truth (Shin-dai).

These are not the subjects on which Buddha medita-

ted, but only the differences of the style of his preach-

in o-. It is said in the Madhyamaka-sastra, that

Buddhas preach the Law to the beings according to

the two kinds of truth.

But after Buddha's entry into Nirva?â, people

mistook his words and. again became either Astikas or

Nastikas These mistakes are called the later con-

fusion (Matsu-mei). The Three /S'astras of this sect

were then composed by the Bodhisattvas Nagarûna

and Deva, for the purpose of destroying this confu-

sion.

The full title of Chu-ion (Madhyamaka-sastra) is

Chu-kwan-ron, or ' Book on the middle meditation.'

The word Chu means the middle path of ^ not obtain-

ing ' (Mu-toku). To contemplate on this middle

path is the right meditation. The book contains

48 SAN-EON-SHU.

the words which come out from this right meditation.

The words themselves are the two kinds of truth.

Truth hy general consent (Zoka-tai) is explained for

the Nastikas, who helieve that there is nothing.

The true truth (Shin-dai) is expounded for the Asti-

kas who believe that there is something. Thus

they are equally made to understand the middle

path. There are twenty-seA'en chapters in the

Madhyamaka-sastra. The first twenty-five chapters

refute the confused ideas of the learners of the Ma-

hayana doctrine; and the last two, those of the

Hinayana.

The • Dvadasa-nikaya-Sastra (Ju-ni~mon-ron) is

divided into twelve parts and refutes the confusion

of the men of the Mahayana. Generally speaking,

this /S'astra also consists of the words of the two kinds

of truth, by which the later confusion is refuted.

The two /Sastras^Madhyamaka and Dvadasa- nikaya,

are the works of Nagar(/una. Did Indians ever believe

his works? They did indeel. The people of the sixteen

gre it provinces into which India was formerly divided,

unanimously called Nagar^/una 'Buddha without his

charactersistic marks' (Mu-so-go-butsu), and respected

his works as if they had been the Sutras of Buddha's

own words. This respect of the people perhaps

originated in the prophecy spoken by Buddha in the

Laftkavatara-sutra(Ryo-ga-kyo),Svhich JB as follows;

« Nos. 175,176,177.

SAX-KON-SHU. 49

' After tlê Nirva?ia of the Tatliagata,

There will bo a man in the future,

T.isten to uie carefully, Maliamati (Dai-e),

A man wlio will hold my Law.

In the great country of South,

There w-ill be a venerable Bhikshii,

The Bodhisattva Nagar(/una by name,

Wiio will destroy the viewy of Astikas andNastikas,

Who will pre.ich unto men my Aâua (S'ehicle'),

The highest Law of the Mahayiina,

And will attain to the Pramudi(a-bhumi (^ stage

of joy').

And go to be born iu the country of Sukhavati.'

Now there jnay be a man who asserts the following

opinion. The Laiikavatara is one of tlie Maluiyana-

siUras, and these Sutras are not Buddha's words, but

come from tlie hands of men of later periods.

Buddha enterd Nirviwza on tlie fifiecnth day of the

second month, and two montlis after, on the fifteenth

day of the fourth month, Mahakasyapa collected the

Tripiâka at the Sapta-pan?a ('seven leaves ') cave.

Besides this collection, there are not any other

Sutras containing Buddlia's words. None of the

Mahayana-sutras are genuine, s) tliat thoy are said

to have been discovered either in tlie dragon palace

beneath the sea, or in tlie iron tower in India, etc.

Thus thoy are not worth while to be believed in.

50 '

'

SAX-ROX-SHtJ.

Wo sliall now answer him; so as ti nicako him

understand clearly, jnst as tlie obstinate clouds arj

hlown away by the strong wind. The Indians who

doubted about tlie genuineness of the Mahayana

doctrine were of two kinds. Some entertainei the"

doubt, not bsino: free from vuWar and rude customs.

Tlie others know the invincibleness of the Maliayana

doctrine, yet obstinately uttered these disrespectful

"words against it.

In ancient times, there were four divisions of people

in India ( i. e. the four castes). They were 1. Kslia-

triyas (Setsu-tei-ri), or the royal race, 2. Brahma?ias

(Ba-ra-mon), or the military class, 3 Vaisya (Bi-sha),

or the merchants, and 4. /S'udras (Shu-da), or the

hiisbandmen,^ Besides them, there was a mixed

tribe called Kandkls^s. The men of a higher clas?

looked upon those of a lower, as on the lower animals.

For the purpose of destroying this rude custom,

Buddha showed them the great path or doctrine, by

which they could freely attain to Buddhahood, be-

cause they were equally possessed of the nature of

enlightenment. But, after Buddha entered Nirvaîa,

lie people still did not quite forget their old rude

^ According to the Manu, the four castes are

Brahma?ias, or the priestly class; Kshatrlyas, or ihe

military class; Vaisya, or men whose business was

agriculture and trade; and ySTidras, or the servilo

tribe.

SAN-RON-SHTJ. 51

customs, and believed only that they might attain

to the state of /S'ravaL-as or Pratyekabuddhas, but

not to Buddhahood, whicli hitter would be reached

only by a person like /S'akyamuni in this universe.

So that they doubted about the Mahayana doctrine,

which taught that all beings would become Buddhas.

It is just as a Preta (Ga-ki), or departed spirit, can-

not see the water but only sees the fire while looking

at the real water.

There were three different collections of the Tripi-

#aka made after Buddha's entery into NirVcUa. The

first was the collection made within the cave of seven

leaves near Ra^/agnha, the capital of Magadha.

This is called the Tripiâka of the Sthavira school

(Jo-za-bu). The second was that made, without the

cave. This is the Tripiiaka of tlie Mahasamghika

school (Dai-shii-bu). The third was the (collection

made by ILingnsvi and Maitreya. This is the

collection of the Mahayana books. Though it is as

clear or bright as the sun at midday,yet the men of

the Hinayana are not ashamed at their inability to

know them, and speak evil of them instead, just as

the Confucianists call Buddhism a law of barbarians,

without reading the Buddhist books at all.

There was an event to add some Mahayana-siitras

to the Tripifaka of the Hinayana one hundred an 1

sixteen years after Buddha's Nirvana. If there were no

Mahiyana-sutras, whence were they brought then ?

52 SAN-RON^-SHU,

Moreover, two centuries after Bnddlia, the following

Sutras were also added to tlie Tripiâka, namely the

Avata?72Sal;a (Ke-gon),^ Nirvima- (Ne-han),^ /S'riraala-

devi-si?r<hanada (Slio-man),^^ Yimalakiitti-nirdesa

(Yui-ma)/^SuvarJ2a-prabhasa(Kon-liO-rxiyo)/-Pra(7iia-

paramita (Han-n}^^),^" and others. At that time,

neither A^vaghosha (Me-myo) nor Nagar^/una (Ryii-

ju) was yet born in India. Who can then still say

that the Avatajrisaka-sutra (Ke-gon-gyo) is a work

of Nagarûna?

At that period, the Ekavyaharika school (Tclii-

setsu-bu) of the Hinayana believed iri;the Maliayana

doctrine, but the Lokottaravada school (Shus-se-bu)

did not. In the former school, tliere were perhaps very

old men who had heard Buddha's preaching, so that

their school was faithful to the Mahayana. Tv>o

centuries after Buddha's Nirva?2a, Shi he-e (?) came

down from the Himalaya mountiiins, and Mahakatya-

yana (Dai-ka-sennen) from the Anavatapta lake (A-

nnku-tat-chi). They both were o]d /S'ramaJzas

(Sha-mon), being Buddha's immediate disci[)les, and

somewhat united the Mahayana with the Hinayana.

Their schools were called Bahusrutika (Ta-raon) and

Bahu^rutika-vibhat/ya (Ta-mon-fun-bctsu). It will

be seen that some men of the Hinayana did not abuse

the Mahayana.

~^^05^87,S8. ' Nos, 113,114. ^' No, 59. '' KoJ.

14G;147;149. '- Nos. 126,127;130. '' Nos. 1-15 or 22.

Wo shall no";v give a clear proof in order to show

the genuineness of tlie Mahayana doctrine from the

Maya-SLitra, one of the Hinayana-sutras, which are

not doubted by the men of the latt n* school. It

reads as follows :—

^ The correct Law of the Tathagcit.x will last for five

centuries. In the first century, Upagupta will preach

the Law and teach the poople. In the second cen-

tury, tliO Bliikshu /S'ilananda will do the same. In

the third century, the Bliikshu Nilapldmanetra (Sho-

ren-fre-ffon, lit/ blue-lotus-flower-eve ') will do so. In

the fourth century, the Bhikshu Gomukha (Go-ku,

lit. 'cow-mouth') will preach the doctrine. In the

fiftli century, the Bliikshu Ratnadeva (Ho-ten, lit.

'gem-god') will preach the Law and convert the

people to Buddhism. Then the correct Law will

come to an end. In the sixth century, heretical

views, as many as ninety-six different kinds, will

arise and endeavour to destroy the Law of Buddha.

But the Bhikshu Asvaorhosha (Me-nivo) will smash

tlies3 heretics to atoms. In the seventh century,

there will be a Bhikshu named Nagar^/nna (Ryu-ju),

who will preach the Law with good means, light the

torch of the correct Law, and destroy the banner of

the unjust views.'

Thus in the Ilinayanasiitra, Buldha clearly fore-

told the actions of Nagar^/una seven centuries

after him. Who cm doubt it? Even an ordinary

/54 SAN-RON-SHU.

person is asluimed of making a counterfeit tiling.

How much less would a great man like Nagar^/una

do such a thing? Moreover there is no reason to

prophesy a man of sucli a low character in the sutras

of the botli Yanas. After all some Indians perhaps

produced a false report, which was then exaggerate!

by jealous and abusive men. But the true Buddh-

ists do not balieve in such a thing.

We shall now examine the origin of the /S'ata-sastra

(Hyaku-ron). At the time of the Bodhisittva Deva,

a king of South India, wlio governel many countries,

believed in a heretical doctrine and not in Buddhism.

Deva said: Îf the root of the tree is not cut off, its

branches will not be bent; so, if a king is not con-

verted, the doctrine will not be heard everywhere.'

Thus saying, he became a guard of the palace.

Holding a sp3ar he commandeA the soldiers, regulated

the ranks of the army, and made the words of com-

mand clear and short. So all the soldiers gladly

obeyed him, and the king was very pleasjd and asked

him what to wish to do. Djva said ; *I am a man

of all knowing, who want to debate with several

scholars of all directions in the pres3nce of Your

Majesty.' The king granted his petition. There-

upon Deva caused a high S3at to be spread at a cross -

road and proposed his theme with the following

words:—'Among all the holy men,

saN-kox-shu. 55

The holy Buddha is the best;

Amonsi: all tlie laws,

The Law of Buddha is the bsst

Among all tlios3 who sive the world,

The B'.iddliist Sa??igha (priesthood) is the best.

'If any scliolar can overcome these words, I amwilling to forfeit my head.'

Then many scholars assembled and Swore saying

:

'If we are overcome, we wdll forfeit our heads.'

DiVa said: 'The principle of our doctrine is to let

the beings live out of compassion, so that we would

not want your beads. But if you are overcome, you

should gbava your beads and become my disciples/

Thus making an agreement, they began a debate.

All the scliolars were overcome by Dava, either at

once or after two or three da3^s. Three months after,

more tlian a million of paople all became bis foU-

wers. Deva then retired to a fore'st and recorded

what was going on in the debate. This record is

the /Sata-sastra, which is divided into ten cbapters.

It refutes chiefly the heretics and sometimes the

false belief of the Buddhists also.

If the doctrine of this sect refutes both the

;Mahayana and Hinayana as well as the heretics,

what is the principle of it? Those who keep in

mind the difference between our own doctiine and

others, and also believe in the variety of the Mali a

-

vana anl Hinayana, are said to commit errors. The

5G • SAN-RON-SHU.

truth is notliing bnt t]i3 state wli.n-G tlioughts

CDm3 to a'l end. The right madifcafio:! is to per-

csive this tiMth. He who has obtained this medita-

tion is called Buddha. This is the doctrina of the

San-ron sect.

57

CHAPTER VI.

The Ke-gon-shu, orAvata??zsalva-sutra sect.


(a) The transhitioa of the principal Sutra.

This sect depends on the Ke-gon-gyo, or Avatam-

saka-sntra/ so tliat it is called tlie Ke-gon-shu.

There are said to be six different texts of the Sutra.

The first is called the Go-hon; or 'Constant text,'

and the second, the Dai-hon, or 'Great text.' These

two texts have been kept by the power of the Dha-

ra?ii or 'holding' of the great Bodhisattvas, and not

written down upon palm-leaves. The third is the Jo-

hon, or 'Highest or longest text, and the fourth, the

Chu-hon, or 'Middle text.' These two are secretely

preserved in the 'dragon palace' (Ryu-gu) under

the sea, 'and not kept by the men of C'ambudvipa

(En-bu-dai), this world. The fifth is the Ge-hon, or

'Lowest or shortest text/ which is said to contain a

hundred thousand verses or as many words in thirty-

eight chapters. Tlie Bodhisattva Nagar^/una (Ryu-

ju) obtained it from the dragon palace and transmit-

ted it in India.

The sixth is theRyaku-hon, or the ' Abridged text,'

which has been translated into Chinese. Under the

Eastern Shin dynasty, 317-420 A. D., Buddhabhadra

translated thirty-six thousand verses of tlio former

~~'''~Nos. 87,88,89.

58 KE-GON-SHU.

part of the fifth text in sixty volumes/ Afterwards,

in the period (695-699) of the To {T'ang] dynasty

(618-907), /Silvsliananda translated forty-five thou-

sand verses of the former part of the same text as

before in eighty volumes.^ At tlie same time, Pra^/â

made a separate transhition of one chapter entitled

Dharma-dhatvavatara (Nyu-ho-kai). It consists of

forty volum-es/

What is the 'Constant text,' that is not to be

written down ? Even at the point of one grain of

dust of immeasurable and unlimited worlds, there are

innumerable Buddhas, who are constantly preaching

the Ke-gon-gyo, throughout the three states of exis-

tence, past, present and future; S3 that the preaching

is not at all to be collected. The one thought of Sk-

kyamuni is nothing but the truth (Shin-nyo). This

truth fills up all the ten directions throughout the

three states of existence. The one thought that is

not separated from the truth also fills up the same

sphere. While remaining in this one thought, ^Sâ-

kyamuni preaches his doctrine, so much si that all

things in the ten directions throughout the three

states of existence do preach at the same time. Evea

one Buddha does so. llow much more all Buddhas

constantly do the same. So, there is no means to

collect their preachings completly.

(b) The transmission of the doctrine.

'•^ No. 87. ' No78^r'~No^'8d.

KE-GON-SPltJ. 59

The first patrlarcli Asvaghosha (Me-nijô) com-

posed the Mahayana 5ra(ldhotpada-sastra(Dai-jo-ki-

sliin-roii)/ or ^ book on raising faith in tlie Mahaya-

na.'

The second patriarch Nagar^rana (EyQ-ju) com-

posed the Mahatintya-sastra (Dai-fu-slii-gi-ron), or

^ book on the great inconceivableness.' There is now

a translation of one part of this book, with the title

of Dasabliami-vibhaslnWast ra (Ju-ju-bi-ba-sha-ron)/

or ^book on the ten stages fully explained.'

The above two patriarchs were the Indian Bod-

hisattvas; and the following five were the great

Chinese teacliers.

The third, To-jun Dai-shi; whose family name

was To and his personal name llo-jun, first es-

tablished the terms of the 'five doctrines ' (Go-kyo),

and wrote two works, the Go-kyo-shi-kwan and

the Ho-kai-kwan-mon.^

The fourth, Shi -so Dai-shi, whose family name

was Oho and his personal name Chi-gon, produced

the So-gen-ki and the Ku-moku-sho.

The fifth, Gen-ju Dai-shi, whose family name

was Ivo and his personal name Hozo, wrote the Go-

kyo-sho, Tan-gen-ki, and some otlier works, and

perfected the doctrine of this sect. When he lectur-

ed on the sutra, there rained some wonderful

heavenly flowers; and rays of white light came•"• Nos. :i.249,1250. • i\ô.*1180. ' No. 1.096.

60 KE-GON-SHU.

out from his month. The Empress Sohu-ten of

the To dynasty (reigned 684-705 A. D.) gave him

Ihe posthumous title of Gen-jn Bosatsii.

The sixth, Sho-rj'o Dai-shi, whose family name

was Ka-ho and his personal name Clio-kwan, lived

on Mount Go-dai and com])iled the Dai-sho-

sho,'"^ a great commentaly on the Ke gon-gyo in

eighty volumes.

The seventh, Kei-ho Zen-ji, whose family name

was Ka and his personal name Shu-mitsU; lived in

the So-do monastery on Mount Shu-nan and

promulgated the doctrine.

In 136 A. D., a Chinese Vinaya teacher, Do sen,

came to Japan, and fiisfc brought the works of this

sect. Four years later, Ryo-hen leporled to the Em-peror Slio-mu, and caused a Korean priest Shin-sho

to lecture on the Ke-jjon-s^vo of sixty volumes, in the

Kon-sho (^golden bell') hall of the To-dai ji, or the

Êastern great monastery.' On the opening day, there

was seen a cloud of purple colour, which the Empetor

admired very much. The lecturer went through

twenty volumes a year, and thus completed h's task

at the end of three yeas. After that, lecturing on the

Sutra has become one of the yearly services of the

To-dai-ji.

II. The doctrine of the Sect.

( a ) The time of Buddha's preaching the

~'~''Nos. 1589,'T89a

KE-GON-SHIJ. 61

Ke-gon-gyo and its title.

After /S'akyaraaiii attained to Buddhahood, he

was silent for seven days. During that period, he

meditated on the doctrine which he understood, and

also contemplated upon the dispositions of beings,

and upon the law to be preached to them. This is

called the Sagara-mudra-samadhi (Kai-in-san~mai),

or 'sea-seal-meditation.' As tlie four troops of the

Asuras ('evil spirits') appear upon the great sea, as

if it were sealed, so all ihings including the doctrines

and beings appeared upon the wisdom of Buddha,

the perfectly enlightened one He preached his doctr-

ine just as it had appeared in the first meditation,

but in accordance with the dispositions of hearers.

Tiiese preachings numben-d more than three hundred

'assemblies' or times, which are characterized as the

five doctrines of 'snâllness (Sho), beginning (Shi),

end (Ju), Suddenness (Ton), and completion' (En).

In the second week after his enlightenment, Buddha

preached the Ke-gon-gyo, which was therefore the

beginning of the preachings of his whole life. Tliis

])reaching took place at peven different places, where

eight assemblies were held, two of which were in the

same room. Three of the seven places were in the

human worhl, but the rest in the heavens. It is,

however, not to he thought of, that he actually went

to so many different places and meetings to discourse.

He did not rise from the Jaku-raetsu-do-jo (the place

62 KE-GON-SHU.

where he became Buddhs), yet he preached in those

seven places ; because he spoke the doctrine of non-

impediment of every thing and endlessness of degrees.

Again some might doubt that this Sutra would not

have been preached by Buddha as early as the second

week after his attainment; because in the eighth

assembly, the /Sravakas such as /S'ariputra (Sha-ri-

hotsu) and Mahamaudgalyayana (Dai-moku-ken-ren)

who became Buddha's disciples sometime later, were

present. But this was done so by the power of the

Dhara?zi or holding ofBuddha. It is said in the Sutra,

that *all Kalpas of the past are placed in the future,

and those of the future are turned to the past.'

Therefore it was the power of Buddha's Dliaram,

which caused /S'ariputra and Maudg;ilyayana,the later

converts, to appear in the assembly of the second week.

The Ke-gon-gyo is the orginal sutra of Buddha's

teachings of his whole life. All his teachings,

therefore, sprang from this sutra. If we attribute,

all the branches to the origin,we may say that

there is no teaching of Buddha for his whole life,

except this sutra. Now, wo shall explain the title

of the sutra in the easiest way, in order to show the

outline of the whole work, as the title is SLud to be a

sign of the book. The title of the sutra in question

consists of the seven characters, Dai-ho-ko-butsu-ke-

gon-gyo, i. e. Buddhavata??2saka (Butsu-ke-gon)-

maha (Dai)-vaiplya (ho-ko)-sutra (kyd). The first

KE-GON-SIIU. 63

six characters of Dai-lio-lvO-butsii-kc-gon, lit ' great-

sc[iiare-wi(le-Buddba-flower- adornment;' explain the

law taught; and the last Kyo or siitra mems the

ieaching. Again, among the first six characters,

tljc four of Dai-ho-ko-huts'i mean the law or thing

compared, while the two of Ke-gon mean a com-

parison. Among I he first four characters, the three

of Dai-ho-ko mean the reison understood, and the

one of Butsu or Buddha the wisdom of undersfand-

m^. The whole sutra is nothing^ but the reason and

wisdom. The reison is Samantabhadra (Fu-gen),

and the wisdom, Ma?Tr/u.sri (Mon-jn). The state where

the reason and wisdom cease to be two, is called Vairo-

Zâna's Dharma-kaja (Bi-ru-sha-na-hosshin), or the

' Body of the law of the Great Enlightened,' i. e.

Buddha.

The word Dai or 'great' means to contain in;

Ho, or 'square/ means rules; Ko or 'wide/ means

to extend to. The one and true Dharma-kaya (' law-

body ') lengthwise contains in it the three states of

existence, and crosswise extends to the tea directions.

It is free from untruth, so that it is called Dai-ho-ko,

'great-square-wide,' i. e. Maha-vaipulya, or 'great

largeness.' Buddha understood this truth, by his

wisdom and preached it just as he knew. This is

the Ke-gon-gyo, or the ' flower-adornment -sutra,' i. e.

Avata??^saka-sutra, or 'garland -book.' The Ke-gon or 'garland ' is a comparison. The thirty-four

64 KE-GON-SHU.

cliaplers' preached in the eeveii places and eiglit

assemhlies contain nothing but those in which Bud-

dlia became enliglitened, just as a garland is made

up beautiful by coll cting immeasurably excellent

flowers. Therefore the Sutra is called the Dai-lio-

l<o-butsu-ke-gon-gyo, i. e. the SSutra of Buddha's

garland of great largeness.'

(b) The division of the Five Doctrines (Go-kyo).

As we have seen already, Buddha preached the

perfect Sutra in the second week after his enlighten^

ment. But those of weak intellect, such as Siivi-

piitra and Maudgalyayana were like deaf and dumbpeople, and nnable to understand even a word. Ac-

cordingly Buddha preached the doclrine of Hina-

yana(' small vehicle') with gvod means. He expla-

ined the four truths (Shi-tai) to the 6'ravakas (Sho-

mon), and the twelve chains of causation (Ju-ni-

innen) to the Pratyekabuddhas (En-gaku). He also

spoke of a long practice for three Asa?7zkhya or

' countless ' kalpas to the Bodhisattvas (Bo-satsu) of

small intellect. This is only the means of calling

in those of weak understanding, just as if it were to

make a mirage appear in the space of three hundred

Yoânas in order to attract the people to one's own

purpose. This is the first of the fi\e doctrines,

characterised as ' small ness.'

The second doctrine is described as ' the beginning'

(Shi). This is the doctrine which Buddha taught

KE-GON-SHU. 65

to those who had just entered the Mahayana, coming

out from the Hinayaiia. There are two kinds of

this doctrine, namely, that of ' emptiness ' (Ku) and

of 'form' (So). The former (Ku-shi-kyo) is the

teaching in which all things are said to be empty

or unreal, in order to destroy the false idea of the

existence of things [Ho or Dharma) of the Hinaya-

na. This is the doctrine related in the Fwignk-

sutra (Han-nya-kyo), the three /Sastras (San-ron),

and similar works. The other (So-shi-kyo) is the

doctrine which teaches to practise disciplines i>rofitable

both for oneselfandothers,for attaining toBuddhahood.

It increases the six kinds of Yigmn^ or knowledge

of the Hinayana into eight, and also the seventy-five

Dharmas into a hundred. (For these, see Chapters 1

and 4, i. e. the Ku-sha-shu and Hosso-shu.) This

is the doctrine of the Sandhi-nirmoZi'ana-sutra (Ge-jin-

mitsu-kyo), the YogaA:arya~bhumi-5astra (Yu-ga-

ron), and the like.

The third doctrine is called ' the end ' (Ju), that

is to say, the extremity of the Mahayana. This

doctrine speaks of the causation from the Tathagata-

garbha (Nyo-rai-zo) or the ' Tathagata's wombj' but

not of the Bhuta-tathata (Shin-nyo) or the ' trne

suchness' or truth. It also asserts that all can

become Suddhas but not that men are of five different

kinds in their nature (the latter views being those of

the Hosso sect). It is the doctrine that is expounded

66 KE-GON-SHU.

in the Laiikavatara-sutra (Ryo-ga-kyo),° tlie Malia-

yana-.sraddhotpada-sastra (Ki-sliin-ron), and other

works.

The fourth doctrine is cliaracterised as 'Suddsnness.'

It teaches that when a thought does not rise, it is

cilled Buddha. The nature or truth is not to be

explained in words. If a false thought be cut off,

then the true nature appears, the stîte of which is

called Buddha. Therefore in this doctrine, there is

neither division nor rank. At the one tliought of

his great understanding, one becomes Buddha in

the pres?nt body as quickly as an image appears in

a mirror. From tlie older times, this doctrine is

compared to the Contemplative sect (Zen-shti) found-

ed by Bodhidharma.

The fifth and last doctrine is described as 'comple-

tion.' It is called so^ because ' one and many are

mutually joined, free and without any obstacles.'

The fouth doctrine of 'Suddenness' speaks of becom-

ing Buddha at one thought, but it does not yet know

the meaning of the non-impediment of every thing of

the state of Buddha. In the whole preachings of

Buddha, the Ke-g'on Sutra only expounds the doctr-

ine of ^ completion.'

There are two kinds in the Ekayana (Ichi-jo) or the

'one vehicle.' The one is the 'one vehicle of a special

doctrine (Betsn-kyo-ichi-jo), that is the Ke-£:on Siitra.

«iVo6'. 175,176,177.

KE-GOK-SHt?. 67

The other is the 'one vehicle of a similar doctrine'

(Do-kyo-ichi-jo), which includes the Saddharma'

jmwcZarika-sutra (Ho-ke-kyo) also. So, the name of

'one vehicle' is equally given to the Ilokke Sutra,

but that of the 'doctrine of completion' is limited to

the Ke-gon Sutra only.

In short, all the virtues of the state of Buddha

are not to be shown, "without this doctrine. It says

that one destruction is equal to that of all. So, if

one cutrs off one portion of passions, he is said to cut

off all. It also says that one practice is equal to

that of all. So, if one j^jractises one practice, he is

said to accomplish all. Again, it says that one

thought equals immeasurable kalpas. Therefore, one

passes over the three Asamkhya or countless kalpas

within one thought, and becomes Buddha. Thus,

in the 'doctrinal division of practice and arrange-

ment' (Gyo-fu-mon), it speaks of the attainment of

Buddhahood after passing three different births.

But, in the 'division of completion and circulation'

(Ennyti-mon), it asserts that when one first raises

his thoughts towards the perfect knowledge, he at

once becomes fully enlightened. This is the prin-

ciple of the d( ctrine of this sect.

es

CHAPTER Vir.

The Ten-dai-sliti, or the sect foundeJ on Mount

Tendai in China.

I. The doctrine of the sect.

The doctrine of this sect is to encourage all men,

whether quick or slow in understanding, to exercise

the principle of ^Completion and Suddenness' (En-

don),with four doctrinal divisions; one or all of which

are taught to men, according to their ability. Tlie

object of the doctrine is to make men get an excellent

understanding, practise the good discipline, and at-

tain to the great fruit of enliglitened. Thus they

can become a benefit to their country.

The principle of Completion and Suddenness is the

meditation on the nuddle path. This path is called

the inconceivable state. If oae understands this

principle, all things are in completion. Though

beings were originally in the state of completion,

they once sank into confusion and began to suifer mi-

series of existence, without knowing truth. Out of

compassion, therefore, Buddha appeared in the

world, and preached the truth in several doctrines

according fo the circumstances of time and place.

There are the four doctrinal divisions of 'Conpletion

(En), Secrecy (Mitsn), Meditation (Zen), and Moral

Precept (Kai);' which are the means of knowing the

principle of Completion.

TEN-DAI-SHU. 69

The following is the regular order of the four

doctiinal divisions: 1. The Moral Precept of Com-

pletion and Suddenness (En~don-kai), 2. the Action

of Meditation (Shi-kwan-go), 3. the Action of Vairo-

l-ana (Sha-na-go), and 4. the Transmission of the

Law of Bodhidharma (Daru-ma-fn-ho).

First, the Moral Precept of Completion and Sud-

denness is the general character of this sect. So in-

struction is given on this point as soon as a person

enteis the si;ct. Then there is no fixel order as to

which of the two Actions should be first undertaken.

The Law transmitted from Bodhidharma is again

quite a different transmission. It is independent of

the order of time, as it is taught to a competent

man with a special ceremony.

The Moral Precept of Completion and Suddenness

is to receive the perfect and good qualities of Bud-

dha. This is called Ju kai, or 'receiving the moral

precepts/ which are known as the Trividha-/ila

(San-ju-jo-kai;, or 'threefold pure precepts.'

The first is the Sa??2l)hara-5ila (Sho-ritsu-gi-kai),

or 'Precept of good behaviour/ which prohibits evil.

There is no evil that is not destroyed by this precept.

When ignorance and passion come to an end by

keeping this precept, the state of the Dharma-kaya

(Hosshin) or 'spiritual body' of Buddha is attained

to. This is called the virtue of destruction (Dan-

toku).

70 ten-dai-shO.

The second is the Ku,9ala-samgralia-.sila (Sho-zen-

ho-kai), or ' precept of collecting or holding good

deed?,' whii^h caiifes men to practise good workes.

There is no good that is not collected in it. This is

explained as signifying to raise wisdom, to practise

all good works both worldly and religious, nei-

ther to take nor to abandon several practices such

as tlie six Paramitas or 'perfections/ and to

practies good devices (Ho-ben). Then the Sam-

bhoga-kaya (Ho-shin) or 'compensation-body' of

Buddha is attained to. This is called the virtue of

wisdom (Chi-toku).

The third is the Sattvartha-kriya-sila (Sho-shu-

jo-kui), or 'precept by benevolence towards beings/

which profits beings. There is no being that is not

saved by this precept. When all living beings w^re

led to the path of Buddhi (or made to follow^ the

doctrine of Buddha), the Nirma?2a-kaya (0-jin, or

Ke-shin) or transformed body' is attained to.

This is called the virtue of beneVolence (On-dokn).

These three precepts are the three kinds of the

ECL'ds or causes of Buddha. All the Dharmas or

Hhings' are comprehended in thcFe. Buddha has

accomplished all the three, so that he is possessed of

perfectly good qualities. These qualities were collected

by him for the purpose of giving them to beings.

Therefore it is said in a Sutra that if beings re-

ceive the precepts of Buddha, they at the same time

TEN-DAl-SHU 71

enter the state of BacUlliahoocl. The order of the

{ihove three precepts is not fixed. But so far as

practice is concerned, the Sambhara-sila, or ' precept

of good behaviour,' is to be kept first; because it is

necessary for all wlio follow the doctrine of this

sect.

Secondly, the Action of Meditation is to practise

the excellent contemplation on the middle path, in

order to understand the principle of Completion and

Suddenness. All the teachings of Buddha in the

five periods of his life are comprehended herein.

This action belongs to the teaching of completion,

so that it is briefly, called the Completion (En).

There arc also eight divisions of Buddha's doct-

rine, according to its characteristics suitable to vari-

ous classes of listners. The ^five periods' (Go-ji) and

'eight divisions of teaching' (Hakkyo) are called the

doctrine and meditation' (Ky5-kwan) of the Ten-dai

sect. The five deriods are called after the titles of

the principal Sutras, namely: 1. The Ke-gon,^ or

Avatamsaka; 2. the A-gon,- or Agama; 3. the

Ho-do,'' or Vaipulya; 4. the Han-nya/ or Tvixga-X'

paramita; and 5. the Hokke,' or Saddharma-pmi-

cârika ; and 6. the Ne-han;« or Nirva?u. The eight

divisions of teachjng_are_(l) T he sndden (TonM2)

'"^"NosTsi-lii^ - Nos. 542-781 etc ' Nos. 23-8(3

and many others. ' Noi>, 1-22. ' JSfos, 133-139.

' No8. 113-125.

72 TEN-DAI-SHU.

Tlie gradual (Zen), (3) The secret (Hi-mitsu), (4) The

indeterminate (Fii-jo), (5) Collection (Zo), (6) Pro-

gress (Tsu), (7) Distinction (Betsii), and (8) Compb-

tion (En).

Thirdly, the Action of Vairo7»:ana is the doctrine

of the highest Yana or vehicle of the Yoga or union.

Those who practise th'3 great doctrine of secrecy of

the form and reason, perfect the Sid Ihi (Shitsu-ji) or

'success,' and benefit the country, are accomplishers

of this Law.

This action is the secret performance practised in

aoconlance with the ability of votaries, who wish to

understand the perfect way quickly. Therefore it is

called the Ji-mitsu or ' secret of matters or forms.'

If they understand the meaning of the secrecy of both

the form and reason, and reach the state of enlighten-

ment; at the stage of agreement of reason and wisdom,

they are quite certain to attain to Buddhahood in the

present life.

Fourthly, the Transraiss'on of the Law of Bodhi-

dharma requires only one thought and three rules.

Those who begin this practice have to enter at once

the spiritual world, and cultivate their mind, wishing

to obtain the highest active power of wisdom. Fina-

lly, if they were conslderel to hi competent men for

the transmission, they are given a sealed diploma in

the special ceremony.


TEN-DAI-SHU. 73

First, the transmission of the Moral Precept of

Completion and Suddenness was first received hy

ASakyamuni from Vairo/tana (Dai-niclii) Buddha, by

whom in turn it was given to the Bodh'sattva Aîta

(A-it-ta, i. e. Maitreya or Mi-rohu). Thus it passed

through more than twenty Bodhisattvas. Kuma-raîva arrived in China on the twentieth day of the

twelfth UiOnth of the year corresponding to 401 A. D.,

and.trarsmitted this doctrine to h's Chinese disciples.

Afterwards E-shi of Nan-gaku and Chi-ki of Ten-dai,

whose posthumous title is Chi-sha Dai-shi, greatly

revered it, both receiving the secret transmission, called

the To-chii-so-jo, or ^transmission within the tower.'

The successor of Chi-sha wâs Kwan-jo of Sho-an.

Some generations after, there was the Upadhyaya(VVa-jo) or Ueacher' Do-sui of Eo-ya. At his time,

Sai-cho (Den-gyo Dai-shi) and Gi-shin (Shu-zen Dai-

shi) went to China from Japan. In 805 A. D., they

together with twenty others received the transmission

of this doctrine from Do-sui, and returr.ed to Japan.

Sai-cho transmitted it to En-nin (Ji-kaku Dai-shi).

This is the origin of the transmission of the Sam-monor En-ryaku-ji (Hi-ei-zan). Gi-shin transmitted it to

En-chin (Chi-sho Dai-shi). This is the origin of the

transmission of the Ji-mon or On-jo-ji (Mi-i-dera).

After these, it was widely spread over the whole coun-

try, and divided into many different schools.

Secondly, the transmission of the Action of Medi-

74 TEN-DAI-SHU.

tation passed through twenty-three patriarchs in India

after /S'akyamnni. In China, E-rnon (550 A. D.)

followed the views of the Bodhisattva Kagar^/nna

(Ryti-jii); the thirteenth Indian patriarch, and nnder-

ftocd the doctrine of the ^ One thought and Three

kinds of meditation' (Tsshin-San-gwan). H*e was

succeeded by E shi (Nan-galai Dai-shi, who- died 577

A. D.) and Chi-ki (Ten dai or Chi sha Dai-shi, who

died 597 A. D.). The latter greatly expounded the

doctrine, and it is called ihe transmission of the

Spiritual Tnountain (Ryo-zen, i. e, the G^-^'dhra-kivâ

(Gi-sha-kutsu) in India, where >S'akyamuni preached

the Saddharma-pu?zc?arika, the principal Sutra of this

sect). Then it passed through five teachers, from

Sho-an Dai-shi to Kei-kei Dai-shi.

In 804 A. D., Den-gyo Dai-shi went to China by

Imperial order, and received the transmission of this

doctrine from Do-sui, who was the principal disciple

of Kei-kei. After his return to this countr}', Den-gyo

Dai-shi taught it specially to En-cho (Jak-ko Dai-shi)

and En-nin (Ji-kaku Dai shi). This is the transmis-

sion of the Sam-mon. In 851 A. D., Chi-sho Dai-

shi went to China by Imperial order, and learned the

hidden meaning of the doctrine of this Feet, under the

instruction of Ryo-sho, a successor of Ten-dai Dai-

shi in the ninth generation. When he came back

to Japan, Chi-sho Dai-shi taught it to Ryo-yu, and

completed the system of the doctrine. Since that

TEN-DAI-SHU. 75

time, it has been continually handed down. This

is the transmission of the Ji-mon.

Thirdly, the Action of VairoA'ana, or the great

doctrine of the highest vehicle of the secret union,

was transmitted in India from the oral iatrnction of

VairoAâna to Va^/rasattwa (Kon-go-sitta), and so on.

In China, /S'libhakarasiwhi (Zen-mu i) arrived there

from Central India in 716 A. D., and handel the

doctrine down to Gi-rin Dai-shi. Soon after, Va^ra-

bodhi (Kon-go-chi) als) came to China from India;

and his disciple Amoghava^ra (Fii-kii) went back to

India from China and asfain returned t) the hittn*

country. They both transmittj 1 th's doctrine to the

Chinese Buddhists.

In 80.5 A. D., Den-gyo Dai-shi met the AA-arya

(A-ja-ri) Jun-kyo, a disciple of Gi-rin Dai-shi, and

receive! instruction in this doctrine, and then came

liome to Japan. In 803, he first practised the secret

rite of the Abhisheka (Ivwan-jo), or 'sprinkling wa-

ter on the head,' by Imperial order, in the Takao

monastery on Mount Kiyo-taki, on the north-west of

Kyoto. Shu-en, Gon-so, En-cho and some others

were then the receivers. This was the day on which

this ceremony of Kwan-jo was first performed in

Japan.

In 838, Ji-kaku Dai-shi went to China and received

instruction in the doetrine of Completion (En),

Secrecy (I\Iitsu), and Meditation (Zen), and also in the

76 TEN-DAI-SHtJ.

Siddba (Shit-tan) or Sanskrit alphabet, and made

clear what had not been known clearly. More

especially was he initiated into the secret rites of the

great doctrine of Yoga or union. He followed Ho-

zen, Gwan-jo and Gi-shin, who were the disciples of

the Indian teacher Zen-mu-i's pupil, and received the

doctrinal rank of Dai-kyo-o, or * great doctrinal

king.' In 847, A. D. he came back to this country and

became the founder of the Tai-mitsu, i. e. ^secret

(Mitsu) doctrine transmitted by the Tea-dai sect.' In

some respects, it is far superior to the similar doctr-

ine handed down by the two great teachers (Dai-shi)

Den-gyo and Ko-bo. In 8.34, A. D. it was trans-

mitted to Anne and others. It has since diverged

into several schools . This is the transmission of the

Sam-mon,

In 853, A. D. Ohi-sho Dai-shi went to China, and

became the disciple of Ho-zen, and was given two

things, viz., a pestle, or a kind of brass mace

(Sho or Kine), and a bell (Rei or Suzu), in token of his

complete acquirement of the teachings of all the

Buddhas, He brought back with him several books

and other things. Espacially was he granted permis-

sion by the Emperor to promulgate the Mueditation

according to trae words' (Shin-gon-shi-kwan). Thus

he perfected the meaning of complete secrecy (En-

mitsu). Though their genealogical line so far as the

, Indian and Chinese patriarchs are concerned is the

TEN-DAI-SHU. 77

same, Clii-slio Dai-shi was the diseiple, in all the

three great Laws, of the AA-arya Ho-zen, who praised

hiin greatly and taught him all that was most im-

portant. After he cams back to Japan, he handed

the Laws do.vn to Shii-ei, Ko-sai and others. There

is also a school of the transmission of the. Siddhi or

Sanskrit letters, and some others which belong to

the doctrine of Yoga.

Fom'thly, the line of the Transmission of the Law

of Bodhidharma passed through twenty-eight In-

dian and seven Chinese patiarchs. In 736, A. D.,

Do-sen came to Japan from China and transmitted

this Law to. Gyo-hyo, who in turn handed it down

to Dengyo. In 804, Den-gyo again received ins-

truction in this Law from Sho-nen in China, and

taught it to Ji-kaku, who transmitted it to Cho-i,

and so on. There are not any different lines in the

transmission of this Law among tlie Sam-mon and

Ji-mon.

78

CHAPTER VITT.

The Shiu-gon-sliu, or True Word (Mantra) sect.


The doctrine of this £ect is a great secret law. It

teaches ns fehat we can attain to the state of the ^Great

Enlightened/ that is the state of 'Buddha/ while in

the present physical body which was bora of our pa-

rents (and which consists of six elements, Earth,

Water, Fire, Wind, Ether and Knowledge), if we

follow the three great secrotlaws regarding Body,

Speech and Thought.

The Tathagata .Mahavairoâna (Dai-nichi Nyo-

rai) in the state of his Dharma-kaya or 'spiritual

body/ preached the doctrine of the secret Mantras or

true words (Shin-gon) to his own subjects; in order

to show the truth understood by him. This doctrine

is recorded in the sutras such as the Mahava'roZiâna-

bhisambodhi-sutra (Dai-nichi-kyo,)'' and the Va^ra-

sekhara-sutra(Kon-go-cho-kyo),- etc. Although there

are numerous words in these sutras, yet the essential

point is nothing but the Ma?i6âla or the ^circle' of the

Two Parts (Ryo-bu) of Var/ra-dhatu (Kon-go-kai)and

Garbha-dhatu (Tai-zo -kai). The Ma.nda]ai>, therefore,

the body or substance of the doctrine of this sect. In

the assembly called Ji-sho-e (^self-niture-assembly')

in which Ruddha preached the law, Va^/rasattva (Kon-

' No, 530. 2 No. 534.

SHIN-GON-SHU. 79

gOsatta) received the secret Abhislieka(K wan-jo), i. e.

the initiation by sprinkling water npon the liead, as

the sign of tlie successor in the Law.

Afterwards the great-minded Nagar^nna (Ryfi-

myo) saw Ya^/rasattva in t^.e iron tower in Soutli

Indin, and received the pecret doctrine from him, con-

cerning the Two Parts of Va^ra and Garbha-dhatu.

Nagar^nna transmitted the Law to his disciple Ka-

gabodhi(? Kyu-clii), who transmitted it toVa^rabodhi

(Kon-go-chi). Va^rabodhi was a man very learned

with regard to many doctrines of Buddhism and other

religions, and was exjecially well acquainted with

the deepest meaning of the doctrine of this sect,

which he taught in India for a considerable time.

This is an outline of the transmission of this

doctrine in India.

In 720 A. D. Va^/rabodhi bringing his disciple

Amoghava^/ra (Fu-ku-kon-go) arrived in Cho-an, the

capital of China. The Emperor Gen-so of the T'ang

or To dynasty was then greatly delighted, and ordered

hira to translate the work called the Yu-ga-nen-ju-ho,

or the ' Law of reading and recital in the Yoga doc-

trine.' He is cons'dered the founder of the secret

doctrine of Buddhism in China. A tier his death,

Amoghava^/ra went back to India, in order to make

further researches in his doctrin. In 74G A. D., he

came back to China and translated tlie sacred books,

to the number of seventy-sevcn in all. Kei-kwa of

80 SHIN-GON-SHU.

the Sei-ryu-ji was his disciple, who like h's master

was a very learned man; we'l versed in the Tripiâka

and the Two Parts. Thus ha ])ropagated this doc-

trine throughout the Chine.se empire.

In 804 A. D., Ku-kai, better known by his pos-

tliuraons title Ko-bo Dai-shi, went to China from

Japan, and became the disciple of Kei-kwa. The

latter was very pleased to eee him, and said: *I

have waited for jous coming here a long time.'

During two months after his arrivâl there, Ivii-kai

received secret instruction concerning the TwoParts. In the fourth month, Kei kwa gave him

the Abhisheka, or 'sprinkling water on the head'

(Kwan-jo), as the sign of successorship, and said:

^Tlie Bhagavat, or the Blessed one, gave the secret key

to the truth to Va^rasattva, who transmitted it to

Nagarûna, and so on till myself. Now, because I

see you are indeed a man well qualified for this

learning, I give you the key to the secret great

doctrine of the Two Parts. You should propagate

it in your native country.' In 806 A. D., he came

back to Japan. The Emperor Hei-zei received him

cordially, and ordered him to teach it to the people

at large.

Thus, from the Tathagata Mahavairo/»:ana to

Ku-kai, there were eight patriarchs who were the

successors in the Law. Besides them there is another

series of so-called eight patriarchs who transmitted

SHIN-GON-SHU. 81

the Law. Their names are Nagarûna (Ryu-myo),

Nagaboclhi (Ryu-chi), Va^rabodhi (Kon-go chi),

/S'uLhakarasi??iha (Zen-mu-i), Araoghava^ra (Fiiku-

kon-go), Kei-kwa, Ichl-gyo and Ku-kai.

Ku-kai had ton great disciples, hut two of them

were the true successors; namely, Jichi-e and Shin-ga.

Gen-nin succeeded them and transmitted the Lawto Yaku-shin and Sho-bo. Sho-bo was the founder

of the 0-no school; and Yaku-shin, of the Hiro-sawa

school.

A genealogical table of the succeeding Patriarchs.

India.

1. Mahavairoâna (Dai-nichi), ' yS'akyamnni's

self and inner enlightened body ' (Sha-ka-ji-nai-sho-

shin).

2. Va^rasattva (Kon-go-satta).

3. Nag ^r(/una,

4. Nagabodhi.

China.

5. Yaj/rabodhi.

6. Amoghava^/ra.

7. Kei-kwa.

Japan.

8. Ku-kai, Ko-bo Dai-slii.

Jichi-e and Slun-o:a.

Yaku-shin, of the Hiro-sawa school.

Sho-bo, of the 0-no school.

82 SHlN-GON-SIltJ.

II. The doctrine of the sect.

(a) The doctrinal divisions.

According to this sect, there are two ways of

classifying all the doctrines of Buddha. First, as the

^ Ten Stages of Thoughts' (Ju-ju-slun), when the

doctrines are tabulated and considered consecutively,

or lengthwise, of the tible. Secondly, as two doctrines,

hidden and apparent (Ken-mitsu Ni-kyo), a division

which cuts the table across the middle. In the latter

divissioD, all the Laws preached by /S'akyaraun are

called apparent doctrine (Keti-gyo); and those delivered

l)y the Dharmakaya (Hosshin), or the spiritual body,

hidden or secret doctiine(Mitsu-kyo). The Dharmaka3\a

is the inner enlightened body of Buddha. It is consid-

ered by the adharents of the apparent doctrine form-

less and speechless; but in the hidden doctrine, the

Dharmakaya is said to have a form and to preach the

Law. The apparent doctrine is that which is adapt-

ed to the hearers, like formal conversation with

honoured gnests. The hidden doctrine, on the other

hand, is the Law understood secretly by Buddha and

given to his own disciples, like familiar conversation

among relatives. This division iS; therefore, used to

explain the differences of de[)th and shallowness of

the doctrines of this sect and four others, viz., the

Hosso, San-ron, Ten-dai and Ke-gon.

The Ten Stages of Thoughts are originally enu-

merated in the Chapter on the ^Stages of Thoughts,'

SHIN-GON-SHU. 83

in tlio Dai-nichi-kyp. Tliey are tlie names used to

illustrate ten difFerent stagjes of tlie tiioiisflits of

living beings. Ku-kai however wisely took thorn to

illustrate the difference of aacts. There are also two

ways of explaining these tliougiits 'crosswise' and

'lengthwise.' 'Crosswise/ they explain the different

sorts of ohj?cts in th3 D!iarniilh:xtn-nia?i':?ala (Flo- , ^

kai-f'pan-da-ra), or the 'circle of the stat3 of things/

and include the meaning of all the doctrines of

Buddha. 'Lengthwise/ tliey explain the gradual

improvement of the thoughts of thos3 who practise

the doctrine of this sect, from the first moment of

their good thought, till the final perfect enlighten-

ment.

The Ten Staoês of Thoughts are as follow: —1) The I-sho-tei-yo-shin, (lit 'different-birth -ram-

sheep-thought ') is the characteristic of the thre3 evil

states of Narakasor dwellers in hell^Pretas or doperted

spirits, and Tiryagyonigata-sattvas or lower animals.

The I-sho mems ignorant people who are 'different in

birth ' from the wise men. They are maddened with

pas.>ions, and can not distinguish good and bad, nor

comprehend the reason of cause and effect; but only

long for the s.itisfaction of their appetite and lust,

just as a ram. Tliis animal is very low and stupid

in nature, and knows nothing but appetite and lust;

so that a mm who is ignorant of the doctrine of

cause and effect is, in India, conipar.^d to a ram.

84 SHIN-GON-SHU.

This first Stasre of Thonorht is the o-radual cause of

pure thought; and when tliis is once got rid of,

the good thought in the second stage is to be substi-

tuted.

2. The Gu-do-ji-sai-shin (li t. ^ stupid-boy-holding-

fasting-thought') is the characteristic of mankind.

The darkness of ignorance of common people is com-

pared with the state of miud of a stupid boy. The

fasting is a Sila, or moral precept, to keep the body

and speech from disorder. If a man keeps the moral

precept, according to the instruction of the teacher

and friends, and cultivates his gocd thought, his state

is as the flourishing state of trees and grasses in the

spring time. Again, in the case of the practiser of

the Shin-gon sect, this is the first state of the Samaya,

or meditation, in which he performs the practice of

the Thrcê Secrets,, regarding Body, Speech and

Thought. The five cardinal virtues and the five

relationships of Confucianism, and the five precepts

of Buddhism are included in this Stagê of thou-

ght.

3. The Ei-do-mu-i-shin(l it/ infant-boy-without-fear-

thought ') is the characteristic of the heavenly state.

The weakness of ignorf\nt people is compared with

that of an infant. When they meet good friend,

hear the excellent Law, and practise the ten precepts,

they will be free from the pains of the three evil states

for a time. Hence the name 'rau-i' or 'without

SHIN-GON-SHTJ. 85

fear.' In the practiser of the Shin-gon sect, it is

the state of gradual advance in his practice of the

Three Secrets. The opinions of Brahmanism and

the ten precepts of Buddhism are included in tin's

Stage of Thought.

4. The Yui-un-mn-ga-shin (lit. 'only-collectiou-

without-self-thought') is the characteristic of the

/Sravakas (Sho-mon); or liearers. There is no self

that possesses the supreme power within a living

Jbeing, which consists of the five Skandhas (Go-nn),

or collections, namely, Eiipa (Shiki) or form, Vedana

(Ju) c»r perception, îWignX (So) or name, Samskara

(Gyo) or conception, and Yi^/lana (Shiki) or know-

ledge. The Tripijâka of the Hinayana is altogeher

included in this Stage of Thought; and it is the mean-

in o- of the doctrine of the Ku-sha S3ct.

5. The Batsu-gQ-in-sliu-ghin(iit. ' extracting-action-

cause-seed-thonght' ) is the characteristic of the

Pratyelcabuddhas (En-gakn, or Doku-kaku), or ^sing-

ly enlightened \ The 'Go' or action in the term is

passion, the În' or caus3 means the twelve causes,

and the ^Shu' or seed is the Avidya or darkness.

From this seed of darkness, jâssiou is raised and an

action follows, so that the twelve causes are produced

as a link. Tlio Pratyekabuddhas contemplate on

these causes and become enh'ghtene.l, hence the name

of 'extracting the seeds or causes of actions.' If

these fourth and fifth Stages of Thought are reached,

fe

86 SHIN-GON-SHU.

the practiser of the Sli'ui-gon sect is in tlio state of

meditation, in which any object i^ con fern plated as

c having no nature, like an image in a mirror, or the

o reflection of the moon in the water.

6. The Ta-en-dai-jo-shin (lifc/other-relation-great-

vehicle-tholight') is the characteristic of the IIos-

so sect. Having understood the truth that there

is nothing bnt thought, one raises an unlimited

compassion, and transfers beings to the other

shore of Nirvjwza.

7. Tlie Kaku-shin-fn-sho-shin (Ut. ' understand-

ino'-thonght-withont-prodaction-thought' ) is the

sharacteristic of the San-ron sect. The Kaku-

chin,' or understanding thought,' means to know

that the impure thought of passion itself is ori-

ginally pure. The ^ Fa-sho/ or without produc-

tion/ is the first of eight negative terms to ex-

plain the middle patli. Taking the flrst, the other

seven are understood. It is said that if the cloud

of the false idea of eight confusions is l3lown

away by the wind of the excellent reason ex-

plained by eight negations, then the sky of the

middle path or truth is clear and calm. If these

sixth and seventh stages of Thoughts are reached,

the practiser of the Shin-gon sect is in the state

of freedom of thought in the meditation of Yoga

or union.

8. The Ichi-do-ma-i-shin (lit.' one-path-without-

SHIN-GON-SHU. 87

doing-tliouglii') is tlie characteristic of tlio Ten-

clai sect. The ^ Iclu-do/ or ' one path/ is even and

e({iTal, and called '- Ichi-nyo,' or 'ono snchnrss' in

the Ten-dai sect. The mu-i (Asa??isk7*/ta), or

'without doin^/ is natural, being called ^Jis-so

or ' true form' in that sect.

9. The Goku-mu-ji-sho-shin (lit. ' extreme-with-

out-self-nature-tliought') is the characteristic of

the Ke-gon sect. The word ' Goku ' means ex-

treme or best. In the apparent doctrine .(Ken-

gyo), the Ke-gon sutra, or Buddhavatamsaka-

mahiivaipul^'a-sutra, is the best of all; and in that

sutra, the truth is explained in accordance witli

relation and does not keep the so-called ' self-

nature.'

10. The Hi-mitsu-shu-gon-sliin (lit. ' secret-hid-

dengrave-adornment-thought') is the characteris-

tic of tlie hidden doctrine. Tho ' Hi-mitsu/ or

' secret/ is tho hidden practice of the Three Se-

crets of the Tathagata or Buddha, which adorns

the good qualities.

Ku-kai said :' The apparent doctrine drives

aWay the outer dust, and the Shin-gon, or True

Word opens the store (or, shows the inner truth).'

Thus the first nine Stages or Thoughts are only

the means of stopping passions and driving away

the false beli-:'! Wh<m he reaches tlie tenth and

last Stage of Thought, tho practiser first under-

88 SHIN-GON-SHU.

stands the source and bottom of liis own tliouglit,

and knows the secret of becoming Buddha by the

present body. This is called the true meaning of

ahowincf virtue.

dhy The Two Parts of the Vayra-dhatu and

Garbhadbatu.

T]\e majicâla, or circL-/ of tlie Two Parts re-

presents tlie nature of the reason and wisdom of

Buddlias, and also tlie truth of the from and

thought of living leings. The reason why the

ma??r/ala is cstabished in this sect is to show that

tlie form and thought of Buddhas and of other

living beings, who are not enlightened, equally

' consist of six elements. In the term Va^/ra-

dhatu, or Kon-cjo-kai Clit. ^ diamond element' ),

the word Va(/ra has the two senses of hard-

ness and utility. In the former sense it is under-

stood to be compared with the secret truth whichis always in existence and not to be broken. In

the latter sense, it implies the power of_wisdom

of the enlightened that destroys the obstacles of

passions. The Garbha-dhatu, or Tai-zo-kai (lit.

* womb element.'), means to take hold of. It is

compared with the state of things that are taken

liold of within the original body of beings, just

as a child is within the body of his mother.

These tAvo divisions of the^Dliatus are represen-

tations of the nature of form and thought, the

SHIN-GON-SHU 89

one from reason iml the other from wisdom, be-

ing the principles of this sect. TIiL-y are, there-

fore, never to be sought outside of th(^ thought

of beings, witliin which tliey are really in exis-

tence. The important object of the Two Parts

of the Vayra and Garbha-dhatu is to know truly

the origin or bottom of one's own thought, and

understand the measure or constituents of one's

own bodv.

Although the Two Part8_are_original]y one, yet _

they are so divided according t'o the treatment of

reason -and wisdom. Tjieji tlie Vayra-dliatn is the ^wisdom not separated from reason, and it is that ^(^

\vhich benefits one's own self. The Garbha-dhatu ^

is the reason not separated from wisdom, and it ,

is that which benefits others. Again tlii Garhha-

dhatu consists of the three tilings of the great

meditation, wisdom and compassion, which are

Buddba, Va.yra and Padma or lotus respectively.

These tliree are technically called Tathagtaiiu-

bhava(But?u-bu) or Buddha class,' Vafyranubhava

(Kon-go-bu) or diamond class,' and Padmanubha-

va Ren-ge-bu or lotus flower class. The Buddha

class corresponds to the Tathagata Maliavairo-

A-ana, (Dai-nichi Nyorai), meaning the perfection

of enlightenment. The \'af/ra class represents the

wisdom ])0ssessed by Vayra-sattvn, which wisdom;

being iirm in nature can destroy all passions

\y

Do SHIN-GON-SHU.

even though it lias been sunken in tlie mud of

transQiigration for a very long time. The Paclma

class represents the compa'ssion of Avalokitesvara,

shoAving that there is the pure thought within

all living beings, which is neither destroyed nor

defiled throughout the transmigration in six states

of existence, like a lotus flower in mud.

The Va^'ra-dhatu explains the five kinds of wis-

dom (see below), and consists of five classes.

These are the Batnan-ubhava (Ho-bu)or 'gem-class'

and Karmanubhava Katsu-ma-bu or ' action

class, together with the three classes of the

Garblia-dhatu. The Karma class means to accom-

plish all the actions, and the Ratna class shows

the unlimitedness of virtue and happiness within

the perfection of Buddha's enlightenment.

Moreover there is the Ma;?câla or circle of nine

assemblies in the Ya(/ra-dhatu, which circle means

jfclie perfectness. This Mandal-d is of four kinds,

namely, 1. Mahama^^r/ala, the bodies of all the

objects worshipped; 2. Samaya-ma?i(âla, the sword

and other things held by the worthies; 3. Dhar-

ma-ma?z6?ala, their Vir/a, (Shu-ji) or ' seed 'i. e.

the mystical letter or syllable forming the essen-

tial part of a Mantra, and 4. Karma-ma?it?ala,

their actions.

The Ma^^câla of nine assemblies uf the N'a/yra-

dluUu is as follows :—

SHIN-00N.?^HU. 91

5

92 !»HT!T-GO^^-SHtj.

West.

o

o

No. 1. Maliavairo/tann;, or Dai-niclii ( ' great

Sim'), who holds the IMudm or seal of the fisfc

of wisdom.

No. 2. Akshobhya, or Ashuku (immoveable'),

who represents the finiiness_of tlie thought of

Bodhi or perfect wisdom.

No. 3. Eatnasav?zhhava, or Hij-shu ('gem-l)irth'),

who governs virtues ai;d hapj)iness.

SHTN-OON-SniJ^ 93

No. 4 Amitabli.% ov Amidn, ('immeasurable

licrhtO wlio rules over the act of preacliiiig tlie

Law and destroying doubts.^^

No. 5. Amogliasiddlii, or Fu-ku-jd-ju (' unfail-

ing completion'), i- e. ASTikyamuni, who rules over

the accomplishment ofjtlie action of Nirvawa.

.

The above five are Buddhas, and the follow-

ing are Bodhisattvas.

Nos. G. Sattva-va.vra (' being diamond'), 7.

Tlatna-var/rar/gem d.), 8 Dliarma-va^/ra (Maw d.'),

9. Karma-var/ra ('action d.'); 10. Vaf/va-sattva

('diamond being'), 11. Vaf/ra-i%a ('d. king'), 12.

Var/ra-raga ('d. affection), 13. Vaf/ra-sadhu ('d.

pleasing'): 14. Va^/ra-ratna ('d. gem'), 15. Va^-

ra-tej/as ('d. light"). 16. Var/ra-ketu ('d. ban-

ner'), 17. Yaf/ra-hasa ('d. laughing'); 18. .Va.7ra,

ilharma (^ d. law'), 19. Vaf/ra-tikslma (' d. sharp

(thing)'), 20. Va^ra-hetu (' d. cause'), 21 Va.v-

ra-va// C d. speech'); 22. Var/ra-karma ( ^ d. ac-

tion), 2P>. Var/ra-raksha ( ' d. protection'), 24.

Var/ra-yak'sha (M. tooth (?)'), 25. Vaj/ra-smdhi

(si. firt {?y); 20. Vaj/ra-lasa (' d. sport'), 27.

Var/ra-mali (' d. garland'), 28. Var/ra-gUi (' d.

song'), 29. Vaf/ra-nWti (' d. dancing'); oO. Vikj-

. ra-dhupa ( ' d. incense'), 31. var/ra-pushpa (' d.

flower'). 32. Vaf/ra-loka ( d. light,), 53. Va^/ra-

gandhi ('d. smearing perfume'); 34. Vaf/ranku.«?a

('d. liook'), 35." Vaf/ra-bandha (d. ti«^'), 30.

94 SHTN-OON-RHU.

Var/ra-splio/a (' d. cliain'), and 37. Vnr/ra-glia^/ifa

('d. belV).

In the above list, Nos. 10-25 are called tlie

sixteen wortliies of wisdom, and Nos* 6-9 and

26-37 are tliose of meditation-

2. Tlie Saraaya-parsliad, (S;in-mal-ya-e) or âg-.

reement assembly' corresponds t© tlie Samaya-

ma??(iala. Tlie worthies of this assembly, make

the appearance of wea^ns and Mudras or seals,

etc., according to their original vow.

3. The Sukshma (?)-parsliad, (Mi-sai-e) or ' mi-

nute assembly' corresdonds to the Dharraa-maM^âla.

This represents tlie minute virtues such as five

kincls^^_, wisdom of the wortliies.

4. The Mah'ipuf/a-parshad, (Dai-ki.i-jd-e) or

' great-worshipping-assemhly' corresponds to the

Karma-ma?ic?ala. In this assembly eachof the wor-

thies worships mahavairoit'ana with gem diadem

and wreath, etc.

In each of the al>ove tliree assemblies (2-4)

there are 73 worthies. ^ ff ;^

5. The /uitur-mudra-parshrid, (Rhi-in-e) or

four ' teal -assembly' shows the fonr Ma^//-<^/alas toge-

ther in this one assembly, in which there are 13

worthies.

In the above five assemblies mahrivairoAâna

(Dai -nielli) is placed in the middle, sliowing

that the cause itself is the effect.

SHIN-GON-SIIU. 95

G. The Eka mudra-parsliad, (Fclii-in-e) or 'one-

seal-assembly' slio\vs the. 011^ seal of mahavai-

ro/vaua and there is ciilj oiio worthy, viz, maha-

vairo/vaiia.

7. The Buddhlgati (O -P^-î'sh'^ Kt^î-s'iu-'j) or

,

' re^son-state-assembly' has 17 worthies, Va^^ra-

sattva being placed in the middle. Mahavairo-

A-ana of the above six assemblies manifests him-

self as Var/rasattva in this assembly and benefits

livino- being's. This sh ws that thi eftVct its df

is the cause.

8. The Trailokya-vif/aya-karma-parshad (Gu-

san-zo-katsu-ma-e) or ' three^world-subdning-ac-

tion assembly' has 77 worthies. It sliows the stite

ofthe Maha-krodha-kaya ('great-anger-body')

manifested by \' ar/rasattva to destroy the ene-

mies of thi three worlds, viz. covetonsness, am^êr

and foolishness.

9. The Trailokya-viâya-samaya-parshad (Gu-

san-ze-san-mai-ya-e) or ' three-world-subduing-a-

greement-assembly' has 73 worthies. It shows

tlie state of the form of Samaya, or agreement

of Va(/rasattya, who holds the bow and arro^v, to

warn living beings.

The order of the above nine assemblies is of

two kinds. Thej32^1eiLSij^lJ?!l^-^^^^^^^^^^^^^^

i()_mnir)l(ition. If we speak of becoming lûddlra,

then the Trailokya-vi^.iya-s;iniaya-parshad is the

96 SHIN-GON-SHU.

first, and the Kamia-pavsliad is tlie end. _TIie_

^rme r order is from the silf-enlig li tenme n t to

subjugation, and tli'3 latter from subjugation to

the self-enliglite nme nt.

Thus f43t; wortliies are counted in the Vaj/ra-

dhatu. But in fact there are innumerable obj'cts

worshipped, which are all omitted.

Next the Garbha-dhatu (' Avomb elemen t' ) is

called 13 great enclosures (Maha-vraisV) The

following Ma;^//ala, liowevcr, omits the shi-dai-

go-in (' foiu'-great-protection-enclosure '); so that

there are twelve enclosures only :

—

SfflN-GON-SHU. 97

1. The middle Asliâ-pattra-vriti, (Hachi-yoin)

ur ' eight-leaf-enclosure ' is like the following :—

East.

This represents Hr^'daya, or ' heart, ' of beings.

If Ihey meditate on the lotus flower of their

heart, eii^ht petals of the flower are burst open

and five Buddbas and__foiir. Eodhisattvas appef^r

jaLAhejn^ Mahavairol'ana being in the middle.

Thus in the middle 'eight-leaf-enclosure/ there

98 SNIN-GON-SHXJ.

are 9 worthies."

2. The Sarva^/la-vn'ti (Heii-chi-in) or *all-know-

ing-en(;losiire' on the top contains 7 worthies.

3. The AvaIoldte6'vara~vnti ( Kwan-on-in )

or ^lookino'-on-sonnd-enolosure' on the north contains

37 worthies.

4. The ya^rapa?u-vr/ti (Kon-go shii-in) or *dia-

luond-hand-enclosure ' on the south also contains 37

worthies.

5. The Teôdhara-vr/ti (Ji-miyo-in) or Miolding-

light-enclosure' on the hottom contains 5 worthies.

6. The /Sakya-vn'ti (Sha-ka-in) or ^-ihle-one--

enclosure' on the top contains 39 worthies.

7. The Man^nsri-vr/ti (Mon-ju-in) or ^lucky-

enclosure' on the top contains 35 worthies.

8. The ârvanivaraTiavishkanihhi-vn'ti (Jo-gai-

sho-in or S'emoving- covering-obstacle-enclosure' on

the south contains 9 worthies.

9. Ths Kshitigarhha-vWti (Ji-zo-in) or 'earth-

wômb- enclosure' on the north contains 9 worthies.

10. The Akasagarbha-Y7^'iti (Ko-ku-zo-in)or 'sky-

womb-enclosure' on the bottom contains 28 worthies.

11. The Susiddhi-vnti (So-shitsu-ji-in) or 'well-

perfection-enclosure' on the bottom contains 8

worthies.

12. The outside Va^ranubhava-vr/ti (Kon-go-bu-

in) or 'dianiond-class-enclosiire' on the four sides

contains altogether 205 worthies.

. SNIN-GON-SHU. 99

The total nnmhjr of the worthies in the above

twelve enclosures is 428. Again there are altogether

865 worthies in the Two Parts; but in reality there

are endless objects worshipped in the state of things

throughout the ten directions, which are all included

in these Two Parts. Even if we should know that

one Buddha exists within our own body, our merit

would be irameasarable. How much more tliere

exist originally unlimited worthies within the heart

of all living beings equally. This is truly the

extreme secret.

(c) The unimpeded state of six elements

The shay^^-mahabhutas (Poku-dai) or 'six great

elements ' are earth, water, fire, air, ether, and

knowledge. These six exist everywhere, so that

they are called Mahabhutas, or great elements. If

they are divided among the Two Parts, the first five

are reason, corresponding to the Garbha-dhatu, or

Tai-zo-kai; and the last is wisdom, being the Viigvar

dhatu, or Kon-go-kai. However, the reason and

wisdom are originally not two; so that there is no

knowledge besides the first five elements, and vice

versa. So, if the sixth element vi(/?7dnn, or know-

ledge, is divided .into five elements, these are as many

kinds of wisdom, technically called Go-chi, or ' five-

wisdom.' They are as follow: — 1. The Dharma-

dhatu-prakr/t-(7?7ana, or Ho-kai-tai-sho-chi (^ thing-

element- substance-nature-wisdom '), corresponds to

100 SNlN-GON-SfiU •

the element ether, being the wisdom to become the

substance of tilings. 2. The Adarsana-îiana, or

Dai-en-kyo-chi {' great-round-mirror-wisdom'), corre-

sponds to the element earth; manifesting the images

of all thino-s iust as iu the mirror. 3. The Samata-

gnknn.^ or By o-d G-sho-chi(êven-equal-nature-wisdom')

cot responds to the element fire, making no distinction

between this and that, while looking at the things.

4 The Praty-aveksha7?a-<7?7ana, or ]\Iyo-kwan-zatsu-

chi ('_vvell-looking-considering-wisdom')corresponds to

the element water, being the wisdom that governs

the act of preaching the Law and destroying doubts,

and that distinguishes clearly what is right or wrong.

5. The Kr/tyanushf/mna-^/iana, or Jo-sho-sa-chi

(^visdom of accomplishing what is to be done') corres-

ponds to the element air, being the wisdom of comp-

leting the good action of helping both one's own self

and others. This comparison is however not per-

manent.

The unimpeded state of these elements one with

another is compared with the rays of light of many

different lamps. The six elements of Buddha are not

hindered by those of unenlightened beings. Therfore

Jihere is no being besides Buddha, atid no Buddha

Jbesides being. Such is the unimpeded state of the

six elements.

(d) The Yoga or union of the three secrets (San-

rnitsu-so-o).

SNm-GON-SHU. 101

• The three secrets are the three actions of body,

speech and thought. These are originally even and

equal. Body is equal to speech, and speech is equal

to thought. They all exist everywhere in the

l)harma-dhatU; or element of things, and are called

the three secrets even and equal to all Bud-

dhas. Speaking briefly of the form of the Dhanua-

dhatu, the appn-ent form of all things is that of the

five elements; and it is the S3cret_of body. This

form or body produces sound, and it is the secret of

speech. This form has the power (Ko-no) and it is

the secret of thought. These three secrets exist in

thino-s both animate and inanimate. Therefore if

the wind blows trees, waves beat rocks, and a man

raises hands, moves feet, speaks and keeps silence,

all are in the three secrets. Buljthese are the states

understood by Buddha only, and not approached by

an ordinary man; so that they are called secrets.

Buldha taught ns the rules of Madras or seals and

Mantras or True Words, etc., in order ta cause

ignorant people unite with the state of Buddha.

This is tiigjueaning of union (Yogal-^ It makes no

difference between the -erjuiil' tliree secr.^ts of Buddha

and the distinct' three secrets of beings. The three

secrets are originally equal without distinction, but

io-norant people make distinction of them falsely.

Therefore Buddha adds his three secrets to those of

beinsrs. This addition is however not that of two

102 SHIN-GON-BHU.

different things. The nature of the secrets of beings

are originally not different from those of Buddha's.

But ignorant people do not know it. So Buddha

teaches them to understand and meditate on this. Such

meditation and understanding are those of Buddha,

so that there' is the meaning of adding the thre:^

secrets of Buddha to the three actions of beings. If

our practice is ripe in imitating the action of Buddha

and becomes equal to the three secrets (^f Buddha,

then there is the meaning of union (Yoga). It is

said: San-mitsu-so-o-soku-shin-jo; or ^ Three secrets

united, the present body bscomes (Buddha).'

(e) The attainment to the pfate of Buddha by.

the present body (Soku-shin-jo-butsu).

There are three kinds of explaining this subject, viz,

Ki-gu ('reason-completed'), Ka-ji (Sidding-hojding'),

and Ken-taku ('apparent-obtaining'). The first is

explained in the following word : The true form of

body and thought of all living beings is the Mand-dla,

or circle, of the Two Parts of Va^/ra and r4arbha-

dhatu. • The flesh body is the reason of the first five

elements; and it is th Garbha-dhatu ; while the

thought is the wisdom of the sixth element, knowledge^

^ and it is the Yaf/ra-dhatu. These wisdom and reason

are originally completed in all living beings. This

is technically called Ri-gu-soku-shin-jo-butsu, or 'the

attainment of Buddhahood by the present body

completed in reason.'

SHlN-GON-SHtJ. 103

The second is to make the originally completed ^

Mi\7idahi or circle opened and manisfested hy the

power of âddi n^y and holding ' (Ka-ji ) of the three

secrets. ".

-

The third is to reach the origin of one's own

thouglit, obtain the Maw(iala, and attain to the final ^

_state of perfect enlightenment, after completing the

practice of the three secrets.

These three kinds of becoming Buddha are only

difference iii explanation, and in reality they are one

and no distinction.

The virtue completed in one's self and not obtained

from others is the character of the first ( Ri-gu ).

The ignorant people do not know it, but can perceive

it by the po\êr of 'adding and holding' of the Three

Secrets. This is the second (Ka-ji). Tlie tliird is to

complete the practice and become the perfectly en-

lightened ( Ken-toku ).

The above sketch is only an outline of the doctrine

of this sect. If one wants to examine it more minutely,

he has to read the three principal Sutras, Dai-nichi-

kyo/ So-shitsu-ji-kyo/ and Kon-go-cho-kyo/ and

also many works called Oi-ki, or ' ceremonial rules.'

Besides them, there are several works written by Ku-

kai, Ko-bo Dai-phi, who established this Shin-gon

sect in Japan.

' No. 530. ' No. 533. ' No. 534.

104 '

CHAPTER IX.

The Jo-clo-sliti, or Pure Land sect.

1. A history of the sect.ft/

Buddhism was first introduced into China from

India, in 67 A. D. In 252 A. D., an indian scholar

of the Trii)iâl'a, Sa???gliavarman (Ko So-gai) by

name, came to China and translated the great

Amitayus-siitra (Mu-ryo-ju-kyo)^ or Larger Sukha-

vati-vyuha in two volumes. This is the first and

longest of the three sacred books of this sect. This

Sutra gives a history of the Tathagata Amstabha

from the first spiritual impulses which led him to

the attainment of Buddhahood in remote Kalpas

down to the present time when lie dwells in the

western world called Sukhavati (Goku-raku, or 'hap-

py '), where he receives all living beings from every

direction, helping them to turn away from confusion

and to become enlightened.

In 400 A. D., Kumaraîva (Ra-ju) came to China

from the kingdom of Kharachar (Ki-ji) and produced

a translation of the small Amitayus-sutra (A-mi-da-

kyo) - or Smaller Sukhavativyuha in one volume.

This is the shortest of the three sacrel books. It is

tauglit in this Sutra that if man keeps in his memory

the name of Buddha Amitabha one day or seven days,

the Buddha together with Bodhisattvas will come

' No. 27.'-' No. 200; .

JO-DO-SHU 105

and meet him at the moment of his death iu order to

let him be born in the Pure Land Sukhavati; and

that this matter has equally bean approved by all

other Buddhas of ten different directions.

In 424 A. D., Kalayasas (Kyo-ryo-ya-shn) arrived

in China from India and translated the Amitayus-

dhyana-sutra(Kwan-mu-ryo-ju-kyo}^ in one volume.

This is the second longest of the three sacred books.

An outline of this siitra is as follows rVaidehi, consort

of king Biuibisara of Magadha, seeing the wicked

actions of her son Aâtasatru, began to feel weary of

this world Saha (Sha-ba, or 'enduring'). /S'akyamu-

ni then taught her how to be born in the Pure Land

Sukhavati instructing her in tiie metliod of being

born in that world, enumerating three kinds of good

actions. The first is worldly goodness, which includes

good actions in general, such as filial piety, respect

for elders, loyalty, faithfulness, etc. The second is

the goodness of SiU or morality, in which there are

differences between the priesthood and the laity. In

short, however, all that do not oppose the general

rule of reproving wickedness and exhorting to the

practice of virtue are included in this goodness. The

third is the goodness of practice, which includes that

of the four Satyas or truths and the six Paramitas or

perfections. Besides these all other pure and good

actions such as the reading and recital of the Maha-

106 JO-BO-SHU.

yana-siitra?, persuading others to hear the Law, and

thirteen kinds of goodness to be practised by fixed

thought are comprised in this. Towards the end of

the Sutra Buddha says: ^Let not one's voice cease,

but ten times complete the thought, and re[)eat

Namo'mitabhaya Buddhaya (Na-mu-a-mi-da-butsu),

or adoration to Amitabha Buddha.' This practice

is the most excellent of all.

Buddha teaclies us in his doctrine the truth of

cause and effect from his right wisdom and under-

standing. Bad seed produces bad fruit-, and good seed

produces good fruit, just as red pepper is pungent

and sugar-cane sweet according to their own seeds.

This is quite natural. No one doubts about it.

Therefore the Sutra is quite true when it says that

the right cause of the three kinds of goodness gains

the right fruit of nine different stages in the Pure

Land Sukhavati.

Depending on the three Sutras above mentioned,

there were three patriarchs in India, who preactied

the doctrine of the Pure Land. They were Asva-

ghosha (Me-myo), Nagarf/una (Ryii-ju) and Vasu-

bandhu (Se-shin), who were born in India six, seven

and nine hundred years after Buddlia respectively.

In China, E-on (died 416 A. D.) of the Shin dy-

nasty, Don-ran (d. 542) of the Gi dynastj^, and Do-

shaku and Zen-do (both lived about 600-650) of the

To (T'ang) dynasty chiefly taught this doctrine.

JO-DO-SHXJ. 107

Especially Zen-do used Lis wliole power for the

Kwan-mu-ryo-jii-kyo, and wrote a new commentary

on it in four volumes. He understood thoroughly

the thought of Buddha, and ckarly explained the

text. In this way, he really excelled his predecessors,

such as Jo-yo, Ten-dai, Ka-jo and others. He said

himself that he had laid a rule for all ages. This

is not at all an exaggsration.

Afterwards Hossho went to Mount Go-dai, where

he worshipped ]Ma;7ûsri, and wrote a numher of

verses, oollectivttly called Go-e~san, or S'erses for five

assemblies.' Another teacher named Sho-ko is said

to have seen light coming out from the books left

by Zen-do in the temple of Haku-ba-ji, or Svhite

horse temple.' All these were the benefits left by

Zen-do after his death. During his life-time, the

influence of his teaching was so great that the most

people abstained from fi^^h or flesh and the market

meat of the capital was not sold much. This is the

reason why he is generally considered as the greatest

master of this doctrine in China.

About five centuries after Zen-do, in 1133 A. D.,

a boy was born in the Urnma family of the province

of Mimasaka in Japan. This boy's name was Sei-

shi-n]aru. In his ninth year, he was converted by

his father's dying words, and when he was fourteen

years old, he went up to mount Hi-ei where in

the following year, he shaved his head and receiv-

108 JO-DO-SHtJ.

ed the precepts. Then his name was changed to

Gen-kii. In his eighteenth year he retired to kuroda-

ni, and five times read through the five thousand

volumes of the Tripifeka. He did this for the pur-

pose of finding out the way for the ordinary and

ignorant people of the present day to escape from

misery. Taking this opportunity he studied Zen-

do's commentary ah'eady alluded to. He repeated

his examination altogether eight times. At last he

noticed a passage in it, heginning with the words

'Chief! 3^ remember or repeat the name of Amitabha

wnth a whole and undivided heart' (Ts-shin-sen-nen-

mi-da-myo-go), etc. Then he at once understood tlie

thought of Zen-do, who taught in his work that

whoever at any time practises to remember Buddha

or calls his name only once, will gain the right effect

of going to be born in the Pure Land after death.

Gen-ku then abandoned all sorts of practices, which

he had hitherto followed for years; and began to

repeat the name of Buddlia Amitabha sixty thou-

sand times a day. This event occurred in 1175 A.D.,

when Gen-kti was in his forty-third year. The

name of Jo~do-shu or Pare Land sect was first

known in Japan in this year. This account is

given in the Choku-shu-den, or Life of Gen-ku

compiled by Imperial Order, and the Sen-jaku-shu,

that is Gen-ku' s own work.

Gen-ku was very famous in his life-time. He

JO-DO-SHf. 109

became tlie spiritual preceptor of the thr^ Emperors

Taka-kura, Go Slura-kawa^ and Go To-ba. After

bis death, his biography wa« compiled in forty-

eight volumes, by Imperial Order. It was copied

by three other Emperors Fushi-mi, Go Fushi-mi,

and Go Ni-jo.

Before Gen-ku, there were eminent priests in

Japan, such as I\u-ya, Ei-kwan, and E-shin also

called Gen-shin, who all preached this doctrine, but

had no successors. Gen-ku had hundreds of disciples.

Among them, Sho-ko of Chin-zei and Zenne of

Sei-zan were the principal ones. At present there

are myriads of monasteries and priests of this sect in

the Empire.


Do-shaku says in his work, the An-raku-shu, that

there are two divijîons in the teachin 2: of ASTd^va-CD h.

muni, namely, Idahayana (Dai-jo) and Ilinayana

(Sho-jo). In the former again, there are two gates,

viz., the Holy Path (Sho-do) and the Pure Land

(Jo-do). The Ilinayana is the doctrine by which

the immediate disciples of Buddha, and those of the

period of five hundred years after Buddha, practised

the three AS'ikshas (San-gaku) or trainings of Adhi.'^'ihl

(Kai) or Miigher morality,' AdhiA'itta (Jo) or Miigher

thought,' and Adliipra^/z/a (E) or Miigher learning,'

and obtained in their present life the four holy fruits

of Srota-apanna, Sakr/d-agamin, Anagamiu, and

110 .TO-DO-SHU.

Arhat. Tlie gate of the Maliayana is also the

doctrine by which man practises the three trainings

above mentioned; and in his present life, lie under-

stands the three virtues of Dharma-kaya (Hosshin)

or 'spiritual body,' Praîla (Han-nya) or ^wisdom,'

and Mokslia (Ge-datsn) or ' deliverance.' The man

who is able to do this is no ordinary one, but has

natural vigour, and is supposed to possess merit

produced from good actions performed in a former

state of existence. The firmness of this man's liearfc

is as hard as a rock, and his fearlessness of any

obstacles is like a brave soldier's crashing his enemy.

The doctrine which causes man to do so, is called

the gate of the Holy Path, and the mm is called one

who enters the holy state in this world. Dm-ing

fifteen hundred years after Buddha, there were such

personages in the world from time to time. The

flourishing state of Buddhism at that period and the

lives of those eminent priests are to be seen from

several compilations of their memoirs.

Now, as the present time belongs to the -Latter

Day of the Law (Mappo), people become insincere,

tlieir covetousnsss and anger daily increase, and their

contentions yearly arise. Tlie three trainings already

alluded to are the correct causes of deliverance; but

if people think them as useless as last year's almanac,

when can they complete their deliverance? Gen-ku,

therefore, deeply thinking of this, shut up the gate of

JO-DO-SHtJ. Ill

the Holy Fath aixl opened tliat of the Pure Land.

For in the former the effect of deliverance is expected

in this world by the three truinings of morality,

thought and learning; and in the hitter the great

fruit of going to he horn in the Pure Land after death

isexpGctel through the sole practice of repeating

Buddha's name. Moreover it is not easy to accom-

plish the cause and effect of the Holy Path. But

those of the doctrine of the Pure Land are both very

easy to he completed. This difference is compared

with going by land and water in Byu-ju's work.

Both the gates of the Holy Path and Pure Land,

being the docrine of JMahayana, have the same object

to attain to the state of Buddhahood. As the time

and people f^r the two gates are not the same, the

dotrines are necessarily different, just as one uses a

carriage on the land, while another employs a sliip

\\])OTL the water.

The doctrines preachel by AS'akyamuni are altoge-

ther eighty-four-thousand in number; that is to Siiy,

he taught one kind of people one doctrine such as

the Holy Path, and another, as that of the Pure

Land. The doctrine of the Pure Land was not only

shown by Gen-ku, but also by Zen-do in his great

work. A<>-ain this was not only pointed out by Zen-,

do, but it was derived from the Sutra prc:iched by

the o-nMit teacher 5akyarauni. It is siid that when

Zeu-do was writing his commentary, he prayed tor a

112 JO-DO-SHU.

wonderful exhibition of supernatural power. Then

there appeared to him in a dream every night a

dignified priest, who gave him instruction on the

division of the text in his first volume. Therefore

the author (Zen-do) treats his own work, as if it were

tiie work of Buddha; and says that no one is allowed

either to add or take away even a word or sentence of

the book. This is the reason why Cien-kti quotes the

three Sutras and Zen-do's commentary as the texts

in his own wôrk, the Sen-jaku-shu.

If one wants to know the doctrine of the Pure

Land, he must believe in the words of Buddha.

/S'akyarauni was the sage who perceived the three

times, past, present and future, which are just as

yesterday, to-day and to-morrow. Among the Indian

heretics, there were some who spoke of the fucture, but

their account of it was not accurate; and there was

none who spoke of the past. Now the modern people

speak of the present life only, and do not know

the past and future. Buddha alone knows the three

without any mistakes.

The Pure Land is the western world where Buddha

Ainitabhi lives. It is perfectly pure and free from

faults. Therefore it is called the Pure Land. Those

who wish to go there, will certainly be born there;

but otherwise they will not. This world Saha (Sha-

ba), on the contrary, is the effect of the actions of all

beings, so that even those who do not wish to be born

JO-DO-SHU. 113

here, are also obliged to come. This world is called

the path of pain, because it is full of all sorts of

paios, such as birth, old age, disease, death, etc.

This is therefore a world not to be attached to,

but to be disgusted with and separated from. Onewho is disgusted wnth this world Saha and who is

filled with desire for tliat world Sukhavati will after

death be forn there. Not to doubt about these words

of Buddha even in the slightest degree is called the

deep failh; but if one entertains any doubts, he will

not be born there. For this reason, Ryu-ju said:

' In the great sea of the Law of Buddha, faith is the

only means 'to enter.' This is an outline of the doc-

trine of this sect.

114

CHAPTER X.

The Zen-shu or Contemplative sect.

I. A doctrine of the sect.

The word Zen is a shortened form of the terra

Zen-na, which is a transliteration of the Sanskrit

word Dhyana, or contemplation.

The general character of the doctrine of this sect

is briefly explained by the eight Chinese words,

Kyo-ge-betsu-den-fu-ryii-mon-ji, or Special trans-

mission indejiendent of a common teaching and not

established on any letter or word. Besides all the

doctrines of the Mahayana and Hinayana, whether

hidden or apparent^ there is, therefore, one distinct

line of transmission of a secret doctrine, which is not

subject to any utterance at all. According to this

doctrine, one is directly to see the so-called key to

the thought of Buddha or the nature of Buddhn, by

bis own thought, being free from the multitude of

different doctrines, the number of which is said to

reach eighty-four thousand. In short, it is the truth

made apparent by one's own thought.

II. A history of the sect.

( a ) The transmission of the doctrine.

When the Bhagavat (Se-son, or ^Blessed') /Sakya-

muni was at the assembly on Mount Gridhrakuâ

(Ryo-zen) or ^ vulture's peak,' there came the heavenly

king Mahabrahman (Dai-bon), who offered Buddha

ZEN-SHtJ. 115

a flower of a golden colour, and asked him to preach

the Law. The Blessed one only took the flower and

held it in his hand, but said no word. No one in

the whole assembly could understand what he

meant. The venerable Mahaka^s'yapa alone smiled.

Then the Blessed one said to him: Î have the

wonderful thought of Nirvaîa (Ne-han), the eye of

the right law, which I shall now give to you.' (See

tho Dai-bon-tenno-mon-butsu-ketsu-gi-kyo, or 'Siitr a

on the Great Bramnan king's questioning Buddha to

dispel a doubt.') This is called the doctrine of

thought transmitted by thought.

Kasyapa gave it to Ananda, who gave it in turn

to /S'aTiavasa, and so on till Bodhidharma, the twenty-

eighth patriarch. The following is a list of the

names of these patriarchs:—1. Mahakasyapa (Ma-ka-ka-sho).

2. Ananda (A-nfln-da).

3. /S'a?âvasa (Sho-na-wa-shu)

4. Upagupta (U-ba-kiku-ta)

5. DhWtaka (Dai-ta-ka).

6. WikhJmka (Mi-sha-ka).

7. Vasumitra (Ba-shu-mtisu).

8. Buddhanandi (Butsn-da-nan-dai).

9. Buddharaitra (Fu-da-mi-ta).

10. Parsva (Ha-ri-shu-ba).

11. Pmiyaya.sas (Fu-na-3â-sha).

12. Asvaghosha (A-na-bo-tei).

116 ;ÊN-RHU.

13. Kapimala (Ka-Li-rao-ra).

14. Nagar(/iina (Na-gya-a-ra-ju-na).

15. Ka?zadeva (Ka-na-dai-ba).

16. Raliulata (Ra-go-ra-ta).

17. Samghanandi (So-gya-nan-dai).

18. Samgliayasas (Ka-ya-slia-ta).

19. Kumarata (KTi-mo-ra-ta).

20. (rayata (Sha-ya-ta).

21. Vasubandhu (Ba-slui-han-dzu),

22. Manura (Ma-do-ra).

23. Haklenayasas (Kaku-roku-na).

24. Sirnlia (Shi-shi).

25. Vasasuta (Ba-slia-shi ta).

26. Pwzyamitra (Fu-nyo-mit-ta).

27. Pra^?7atara (Han nya-ta-ra).

28. Bodhidharma (Bo-dai-daru-ma).

Bodhidliarma was the third son of a king of the

Kashis, in South India. Thinking that the time of

teaching his doctrine of contemplation in the East

had come, he arrived in China, in the first year of

the Fu-tsu period under the Eyo dynasty, 520 A. D.

Bodhidliarma then taught the Em2:)eror Bu the secret

key of Buddha's thought, who was, however, not yet

able to understand it. So leaving there, he crossed

the river Yo-shi, and entered the dominion of the

Northern Gi. In the Sh5-rin-ji (the name of a

monastery) on Mount Sti he sat down cross-legged

in meditation, with his face to a wall, for nine

ZEN-SHU. 117

years. During that period, people did not know

liim, and called him simply the Wall-gazing Brah-

mawa.

Afterwards he had a number of disciples, but

they had different views, that are called the trans-

mission of either skin, flesh, or bone of the teacher.

Only one of them, E-ka hy name, got the whole

body of his teaching. The fifth patriarch from

Bodhidharraa wasKo-nin. Amonghis disciples, there

were two worthy men, E-no and Jin-shu. The latter

taught the doctrine to his followers in the northern

part of China, and established the Northern sect.

E-no did so in the southern part, founding the

Southern sect.

The Southern sect was soon divided into five schools

known as Rin-zai, Gi-go, S5-to, Un-mon and Ho-

gen. In the first school Rin-zai, there were two

subdivisions, namely, Yo-gi and 0-ryu. All these

are collectively called the five houses and seven

schools of the Southern sect. There was no division

of the Northern sect.

As to the propagation of this doctrine in Japan,

T3o-sen, a disciple of one of Jin-shu's pupils, came

over from China to this country, in 729 A. D. He

lived in the Dai-an-ji, and handed down the doctrine

of the Northern Contemplation to Gyo-hyo, who

transmitted it to Sai-cho, the eytablisher of the Ten-

da i sect in Japan.

118 ZEN-SHU.

The Southern branch of the Contemplative sect

was first transferred to Japan by Ei-sai; of the Ken-

nin-ji. He went to China in 1168 A. D., and be-

came the disciple of Kyo-an, of the Man-nen-ji. Byhim the Rin-zai sect was first established in the

Empire. After that, the successors of the Rin-zai

school became numerous. Sho-ichi of the To-fuku-

ji and But-ko of the En-gaku-ji were both the disci-

ples of Yo-gi's ninth generation. Sho-ichi had a

disciple named Dai myo, who had the Nan-zen-ji

built. Mu-s6 of the Ten-ryti-ji was taught by a

pupil of But-ko. Dai-kaku of the Ken-cho-ji was

a disciple in the tenth generation of Yo-gi, and

Dai-to of the Dai-toku-ji, the eleventh. The latter

had an active disciple named Kwan-zan, who founded

the Myo-shin-ji.

Thus the *Ken-niii-ji, To-fuku-ji, En-gaku-ji,

Nan-zen-ji, Ten-ryu-ji, Ken-(;ho-ji, Dai-toku-ji,

Myo-shin-ji, together with the So-koku-ji, are called

the nine principal monasteries of the Rin-zai sect.

The So to sect was established here by Do gen of

the Ei-hei-ji, who went to China in 1223 A. D.,

and became a disciple of Nyo-jo of Ten-do. Whenhe returned to Japan, the Emperor Go-Sa-ga paid

great respect to him, gave him a purple robe

as a gift, and addressed him by the title of Buppo

Zen-ji, or the Teacher of Contemplation in the Lawof Buddha.

ZEN-SHU. 119

Sho-kin of the So-ji-ji was a disciple in the foiii-th

generation of Do gen. The Emperor Go Dai-go gave

him a purple robe, and called his monastery as the

principal one of the sect. The Emperor GoMura-kami

gave him the posthumous title of Butsu-ji Zen-ji.

The Ei-hei-ji and So-ji-ji are called the two prin-

cipal monasteries of the So-to sect in Japan.

Afterwards, in the reign of the Emperor Go Ko-

myo; 1644-1654 A. D., a Chinese priest named In-

gen came to Japan. He was a disciple by descent of

the O-ryfi school, a branch of the Kin-Zai, and

established here the 0-baku sect.

The Rin-Zai, So-to and 0-baku are called the three

Japanese Contemplative sects or schcools.

( b ) The origin of the Southern and Northern

sects.

As it has been mentioned, there have long existed

two branches of the Contemplative sect in China as

the southern and Northern sects. This divission took

place between the two worthies, E-no and Jin-shu,

disciples of Ko-nin, the fifth patriarch, On a certain

occassion, the teacher told all his disciples that the

right law of Buddha was difficult to understand, and

that they should not merely rely upon the words of

their master, but their own views. So theywere order-

ed to compose verses expressing their own opinions,

with the condition that ho whose verses were correct

in meaning should he given the cloaks and the alms-

120 -ZEN-SHU.

bowl of AS'akyamnni, transmilted through the Indian

and Chinese patriarchs, as the symbols of the right-

ful successor. Then the venerable Jin-shii, the

head of seven hundred disciples, composed the

following verses:—^'The body is liketlie knowledge tree.

1 he mind is like a mirror on its stand.

It should be constantly and carefully brushed,

Lest dust should le attracted to it."^

His teacher recognized it and said; 'If men in

future should practise their religion according to this

view, they would have an excellent reward.' This

is the origin of the Northern sect.

The venerable E-no was then only a servant,

employed to clean rice in a mortar, the pestle of

which was worked by the foot. Hearing of Jin-shu's

verses secretly, he remarked that it was very beauti-

ful, but not perfectly good. So saying, he wrote

verses as follow:—"There is no such thino- as a knowled^re tree.

There is no such thins: as a mirror stand.

There is nothing that has a real existence.

Then how can dust be attracted .'^"^

On seeing these verses, the teacher Ko-nin at onco

gave him the symbols of the cloaks and bowl. This

is the origin of the Southern sect. The doctrine of

this sect is a most sublime one of thought transmitted

^ Dr. Edkins, Chinese Buddhism, p. 162.

ZEN-SHU. 121

by thought, Leing entirely independent of any letters

or words. It is in later period called the Patriarch's

Contemplation (So-shi-zen), because it contains the

key of the thonght of the Indian patriarch Bodhi-

dharm a. But it is a mistake that some call the

doctrine of the Northern eect the Tathagata's Con-

templation (Nyo-rai-zen).

Thus in China there have been the two divisions

of the Southern and Northern sects and the former

was subdivided into five houses and seven schools as

before said. Three schools of the Southern sect exist

in Japan at present. But all these are the descen-

dants of Bodhidharma, and the principle of their

doctrine is only to show what appears in one's own

thoucrht. If one wishes to understand the true mean-

iug of the doctrine, he must study it under the

instruction of a right teacher. There are however

numerous worlvS containing the instructive words of

the teachers of different schools. They are called Go-

roku, or ' Kecords of sayings/ which may be service-

able in understanding the doctrine of this sect.

122

CHAPTER XL

The Shin-slit5, or Tnie sect.


The full name of the sect is Jo-do-shin-shu, or

' True sect of the Pure Land.' Tlie Pure Land is

the term r.ntithetical to that of the Sho-do or Holy

Path. The object of the followers of this sect is to

be born in the Pure Land Sukhavati of Amitabha.

The third word Shin or 'True' is used to show the

antithesis to the Gon-ke-ho-ben, or ^ Temporary ex-

pedients.' Among those who follow the doctrine of

the Pure Land, there are several different systems of

teaching, which are as follow:— Some say that we

should practice various good works, bring our stock

of merits to maturity, and be born in the Pure Land.

Others say that wô should repeat only the name of

Amitabha Buddha, in order to be born in his

Pure Land, by the merit produced from such repeti-

tion. These doctrines are all considered as yet the

temporary expedients. To rely upon the power of

the Original Prayer of Amitabha Buddha with the

whole heart and give up all idea of Ji-riki or 'self

power' is called the truth. This truth is the doctrine

of this sect. Therefore it is called the Shin-shti, or

True sect.

Shin-ran, the founder of the sect, makes in his

work a clear distinction of four systems with as

SHIN-SHU. 123

many terms known as the 'two pairs' and 'four

folds' or tiers (Ni-so Shi-jii). They are: 1. The' lengthwise going-ont ' (Shu shutsu), that is the

.attainment of Enlightenment after long practice and

perseverance, through many kalpas or periods, in the

way of lioly nên. 2. The ' lengthwise passing-over

'

(Shu-cho), which refers to Enlightenment in this

life, or to the attainment of Bnddhahood in the

present existence. 3. The ' crosswise going-out ' (0-

shutsu), i. e. the attainment of birth in a region

where the state of beings is like that of those in the

womb, and a border-land, or species of limbo, adjoin-

ing the Pure Land. The imperfection of this

birth is the result of carelessness and doubt. 4. The' crosswise passing-over ' (0-cho), i. e. birth in the

true Land of Amitabha Buddha according to his

Original Prayer.^ Of these four systems, the fourth

is the doctrine of the Shin-shii.

There are three principal sacred books of this sect,

all of which contain /Sakyamuni's teaching on the

doctrine of going to be born in Sukhavati. These

are the same Sutras as those mentioned in the pre-

vious chapter on the Jo do-shfi. Tlie Dai-mu-ryo-ju-

kyo,^ or Larger Sukhavativyuha, the longest of the

three Sutras, is taken as a special text book. This

is because in it are spoken the forty-eight Original

^ See note 6 in Mr. James Tronp's translation of

the Shin-shu-kyo-shi. - No, 27.

124 SHIN-RElfJ.

Prayers of Amitablia, the eigliteenth of which is the

foundation of the doctrine of the ^ crosswise passing-

over' (0-cho).

This doctrine was transmitted at various times

and in different places by the so-called ' Seven High

Priests ' (Shiclii-ko-so), who were the patriarchs of

the three countries of India, China and Japan.

They were the two Bodhisattvas Nagar(/una (Ryu-

jn) and Vasubandhu (Ten-jin) of India, Don-ran,

Do-shaku and Zen-do of Cliina, and Gen-shin and

Gen-ku of Japan. Their works are most minute in

explaining the doctrine of the sect^for wliich reason

the authors are reckoned as patriarchs. The seventh

patriarch Gen-ku also called Ho-nen was the teacher

of Shin-ran, the founder of the sect.

Shin-ran was a .^cion of the Fuji-wara family (born

1173 and died 1262 A. D.). He was a descendant

of Uchi-maro, and son of Ari-nori, who was an

official belonging to the palace of tlie Empress Do-

wager. As a boy he went to mount Hi-ei, wliere he

studied the doctrine of the Ten-dai sect. In his

twenty-ninth year, he became the disciple of Ho-

nen, from whom he received the tradition of the

doctrine of the Pare Land. Although there were

many fellow-disciples, he was especially Ilivoured by

his teacher. Afterwards he compiled a book with

the title of Kyo-gyo-shin-sho-mon-rui, or 'Collection

of Maxims concerning the Doctrine, Practice, Faith

RHIN-SHtJ. 125

and Enlightenment. In this work he showed the

important meaning of the doctrine, as taught hy

the master. This is therefore the standard book of

this sect.


As has ah-eady been stated, the foundation of the

doctrine of this sect is the Original Prayer of Amita-

bha Buddha. Therefore its faitli and practice have

for their only object to follow the ' Otlier Power of

the Original Prayer ' (Hon-gwan-ta-riki), and to go

to be born in the Pure Land of the Buddha. The

Original Prayer is the eighteenth of his forty-eight

prayers, which is as follows: — 'If any of living

beings of the ten regions, who have believed in mewith true thoughts and desire to be born in mycountry, and have even to ten times repeated the

thought (of my name), should not be born there, then

may I not obtain the perfect knowledge.'

This Original Prayer sprang from his gerat com-

passinate desire, which longed to deliver living

beings from suffering. With this Original Prayer,

he practised good actions during many kalpas, intend-

ing to bring his stock of merits to maturity for

the sake of other living beings. All his actions,

speeches and thoughts were always pure and true, so

that he accomylished his great compasionate desire.

It is also called the great and wide wisdom ofBuddha.

This Praver and Practice excelled those of all other

12G SHIN-SHXJ.

Biiddhas. The state of Buddha which is the fruit

of such a cause is called Amida, or Amitabha and

Amitayus, that is, 'Immeasurable Light' and' Immeasurable Life. It also means the perfection

and unlimitedness of wisdom and compassion.

Therefore he can take hold of the faithful beings

within his own light and let them go to be born in

his Pure Land. This is called the ' Other Power of

the Original Prayer.'

The creed of the sect is explained as the believing

thought which follows the Original Prayer, and is in

correspondence with the wisdom of Buddha. This

is the same as the therefold faith enumerated in the

Original Prayer, namely, 1. the true thought, 2. the

belief, and 3. the desire to be born in the Pure Land.

Though these are reckoned as three, the substance is

only one, that is called the ' believing thought,' or

the ' one thought.' If we examine our own heart,

it is far from being pure and true, being bad and

despicable, false and hypocritical. How can we cut

off all our passions and reach Nirva?za by our own

power ! How can we also form the threefold ftiith !

Therefore knowing the inability of our own power,

we should believe simply in the vicarious Power of

the Original Prayer. If we do so, we are in corre-

spondence with the wisdom of Buddha and share his

great compassion, just as the water of rivers becomes

salt as soon as it enters the sea. For this reason,

SHIN-SHU. 127

this is called the faith in the 'Other Power '(Ta-

riki).

If we dwell in such a faith, our practice follows

spontaneously, as we feel thankful for the favour of

Buddha, remember his mercy, and repeat his name.

This is the 'repetition of the thought (of Buddha's

name) only ten times,' as spoken in the Original

Prayer. It does, of course, not limit to the number

ten, so that the words Nai-shi, or 'even to' are

added. There will be some who may repeat the

name of Buddha for the whole life, while walking,

dwelling, sitting or lying down. Some may, how-

ever, do the Nembutsii, or 'remembrance of Buddha'

only once before they die. Whether often or not,

our practice of repeating Buddha's name cert:iinly

follows our faith. This is explained as we can con-

stantly practise Buddha's compassion, because we

share the great merciful heart of Buddha. Again

this Nem-butsu does not only mean to invocate

Buddha's name, but the body and thought are also

in correspondence with it, and not separated from

the Buddha's mercy. This is not the action of the 'self

power' of ignorant people. It is therefore called the

practice of the ' Other Power ' (Ta-riki-no-ki-gyo).

This faith and practice are easy of attainment by

auy one. Accordingly the general Buddhistic rules of

* becoming homeless, and free from worldly desires, in

order to attain to Buddhahood,' are not considered as

128 ISHIN-SHU.

essential in this sect. Consequently even the priests of

the sect are allowed to marry and eat flesh and fish,

while those of all other Buddhist sects are strictly

prohibited from doing so.

Those who belong to this sect are recommended to

keep to their occupation properly, and to discharge

their duty, so as to be able to live in harmony. They

should also cultivate their persons and regulate their

families. They sould keep order and obey the laws of

the o;overnment, and do the best for the sake of the

country. Buddha says in the Great Sutra ( i. e. the

larger Sukhavativyuha ) :^ You should separate your-

selves from all evil, and select and practise what is

good, thinking and cansidedng well.' The followers

of this sect are already in correspondence with the

Original Prayer of Amitabha Buddha, so that they

are also in harmony with the instruction of /S'alqâ-

muni, and the general teaching on morality. This

is the Sa?7zvrtti-satya (Zoku-tai), or truth by general

consent, a part of the doctrine of this sect, which has

reference to the distinction of good and evil in conduct

in this world.

Now, as to the Paramartha-satya (Shin-dai), or 'true

truth,' which refers to ths distinction of belief and

doubt in the mind, what benefits do the believers

derive by their putting faith in Buddha.'^ In the

present life, they become the members of the Sam-

yaktva-rasi (Sho-jo-ju), or ^mass of absolute truth.'

SHiN-SHU. 129

In the next life they attain to Nirvana (Metsu-do).

In the first place, the mass of absolute truth

means the class of beings who will certainly be born

in the Pure Land of Amitabha Buddha, and attain

to Nirva;2a there in the next life. They are taken

hold of within the light of Amitabha Buddha, joyful

in heart, practising always the great compassion of

Buddha, and suffer transmigration no more. There-

fore they are called Avaivartikas (Fu-tai-ten), or

* those who never return again.' They derive this

benefit at the moment of their putting faith in

Buddha.

In the second place, to attain to Nirvmia means to

join the state of enlightenment of Amitabha Bud-

dha, as soon as they are born in his Pure Land The

cause of their going there, is to receive the great

mercy and w-isdom of Buddlm; so that they can most

assuredly attain to the state of Buddha (or NirviVia),

in which both the mercy and wisdom are full and

perfect. The cause and effect are quite natural in-

deed. Those who belong to several schools of the

Holy Path have to practise the three trainings of the

liigher morality, thought and learning, with their

own power, and destroy all hunman passions, in

order to attain to Nirva?ia. Those of the other

schools of the doctrine of the Pure Land are said to

attain to Buddhahood, having practised good works

for a long time in the Pure Land, where they are born

130 SHlN-SHU.

•from here. But in the True sect, the difference is

explained by the term 0-jo-soku-jo-butsu, or Agoing

to be born (in the Pure Land) is becoming Buddha,'

That is to say, when the believers abandon the

impure body of the present life (i. e. die) and are

born in that Pure Land, they at once accomplish

the highest and most excellent fruit of Nirva?za.

This is because they simply rely upon the Other

Power of the Original Prayer.

In this sect; neither spells nor supplications to

Buddhas or other objects wôrshipped are employed

for avoiding misfortunes, because misfortunes are ori-

ginated either in the far causes of previous exisstences,

or in those of the present life. The latter kind of

causes should be carefully avoided ; so that the be-

lievers in this doctrine, following Buddha's instruction,

may become free from the present causes of misfor-

tunes. But the far causes, having been originated

in previous existences, cannot be stopped. As to the

past, reproof is useless; but the future may be provid-

ed against. This is the reason why anything like

a spell is not at all used in this sect. Moreover the

principle of Buddhism is to obtain release from the

state of transmis^ration and enter that of Nirva?ia.

Then, no happiness or misfortune. of this world can

desturl) the thoughts of the believers. But when

they turn their thoughts towards the good of others,

the peace of the world should of course be desired by

SHIN-SHU. 131

them. If so, they should do notliing hnt follow the

instruction of Buddha ASTdcyamuni. Then there will

.follow ultimately such benefits as the world Mngharmonious, the country prosperous, and the people

peaceful.

132

CHAPTEK XII.

The Nichi-roQ-shti, or Niclii-ren sect.

T. A history of the sect.

(a) The origin of the establishment of the sect.

Although /S'akyaraimi's manners of teaching are

numbered by thousands of myriads^ such as the Hina-

yanaand the Maha-yana, temporary and true, apparent

and hidden, subordinate and original, etc., yet his

object is nothing but to lead living beings to the

highest state of Kirva^za by the way of gradual teach-

ing. Therefore; in the last period of his life, /S'akya-

muni preached the Sad.dharma-puwc?arika-sutra (Ho~

ke-kyoy or 'Sutra of the Lotus of the Good Law.'

In this Sutra, he compared all the Sutras preached

in the three periods past, present and future; and

called the Saddharma-pu?zc?arika the best of all.

This judgment was made by him according to the

rules of preaching of all Buddhas past, present and

future; so that even MangnsYi and Kasyapa dared

not say a word againist it.

As /Sakyamuni's own preaching was in this order,

all the Buddhist teachers in the later periods followed

that order, through the Three Periods of the Law,

viz., the Period of the Eight Law (Sho-bo), of the

Image Law (Zo bo), and of the Latter Day Law(Mappo). During the two thousand years of the first

' No. 134.

NICHT-REN-SHU. I33

two periods, therefore, all the great teachers promul-

gated the Law, either the Hina or the Maha-yaua

the temporary or the true, according to A^'akyamnni's

command. Now, the Period of the Latter Day of

the Law came, when the original or primitive doctrine

of the Saddliarma-pim(iarika was to be expoimded. In

1252 A. D., when all the other sects had already been

established, Nichi-ren, founder of the sect, began to

promulgate the doctrine of the Saddharma-pwicZarika

only. He did so, following the rules of /S'akyamuni's

teaching, and explaining the doctrine taught by

/S'akyamuni himself. This excellent doctrine, giving

benefits to the people of the present period, had never

been known, during two thousand two hundred and

twenty years sinee /S'akyamuni entered Nirva?ia. For

Nichi-reu was most probably an incarnation of the

Bodhisattva VisishâZ'aritra (Jo-gyO; lit. êminent

conduct'), who had been a 'primitive convert' (Hon-

ke)- of ySakyamuni, and received special instruction

from the latter, in the chapter on the Transcendent

Power of the Tathagata,^ amidst the so called ' Sky- For this Bodhisattva, see the 15th and 2fst

chapters of the Ilo-ke-kyo, i. e. Kumarac/iva's Chi-

nese tranlation, and also the l4th and 20th chapters

of Kern's English version of the Saddharma-pu??(ia-

rika, Sacred Books of the East, Vol. XXI.^ I. e. the 21st chapter of Kumara^/iva's version,

and the 20th of Kern's.

134 NICHT-REN-SHU.

Assembly' at Mount Gr/dhraku/a. This Bo(llii?attva

was bora in Japan under the name of Nichi-ren, at

the proper time for promulgating the doctrine, which

had been transmitted to him from /S'akyarauni.

Thus Nichi-ren first established this sect in Japan,

expecting to make his doctrine known in the world

at large, during the ten thousand years of the Period

of the Latter Day of the Law.

The sect is, therefore, either called Hokke-shfi or

' Saddharma-pu?icZarika-sect,' after the title of the

principal /Sutra, or Nichi-ren- shu, after the name

of the founder. Though this sect adopts the Saddhar-

mapu?ic?arika as the principal yS'utra, like the Ten-dai

sect, yet the substance of the doctrine is very different

from the latter; so that it is also called Nichi-ren-

hokke-shu, or Nichi-ren's Saddharma-puric?arika sect.

The following are the principal Sutras and com-

mentaries of this sect:

1. Myo-ho-ren-ge-kyo ( Saddharma-pimcZarika-

sutra),'' eight volumes, translated by Kumara(/iva,

under the Shin dynasty of the Yo family, 384-

417 A. D.

2. Mu-ryo-gi-gyo ( Amitartha-sutra),'^ translated by

Dharma(7atayasas, under the Northern Sei dynasty,

479-502 A. D.

3. Kwan-fu-gen-kgo ( Samantabhadra-dhyana-

sutra),^ translated by Dbarmamitra, under the So

' No. 134. ' No, 133. ~«"iVo. 394.

NICHI-KEN-SHU. . 135

dynasty, 420-479 A. D.

The second and third Sutras are called the Intro-

duction to and Conclusion of the first siitra.

4. Chu-ho-ke-kyo, or 'Commentary on the Sad-

dharma-pwicârika-sutra,' ten volumes, compiled by

Nichi-ren.

5. Ku-ketsu, or 'Oral Decisions,' two volumes,

containing the leaching of Nichi-ren, as recorded by

his chief disciple Nichi-ko.

(b) The Line of Transimission of the Law.

In Nichi-ren's Sadharma-pu?2c?arika-sect, there are

two lines of transmission of the Law, viz, internal

and external. The ex.ternal transmission is the line

of the teachers in the three countries of India, China

and Japan, who expounded the doctrine of the Sad-

dharma-pundarika, namely: —/Sakyamuni Buddha. •

i IndiaBhaishagryarar/a (Yaku-o) Bodhisattva.^

Ten-dai Dai-shi (the ^ great teacher'). China.

Den-gyo Dai-shi.

Nichi-ren Dai-bo-satsu (Bodhisattva Japan.

Mahasattva). -

The internal transmisson is the line of those wlio

understood the truth of the * original or primitive

doctrine ' (Hon-mon), contained within the Stupa of

Prabhutaratna (Ta-lio-to), according to the chapters

on the Preacher (liosshi-hon, i. e. the lOth chapter)

and tiie Transcendent Power of the Tathagata (Jin-

136 NICHI-REN-SHU.

dzu-hon, i. e. Jin-riki hon, tlie 20tli chapter of the

Sanskrit text and the 21st of the Chinese version),

namely :—

AS'akyamani Buddha.

VisishâHritra Bodhisattva (Jo-gyo Bosatsii).

Nichi-ren Dai-bo-satsii.

Though the outer form of tlie doctrine of this sect

depends on that of the Ten-dai sect, the principle is

absohitely in harmony with the principal Sutra; so

that the internal transmission is much more correct

than the external one.

II. The Doctrine of the sect.

(a) An outline of theSaddharma-pwzc?arika-sutra.

The Saddharma-pu?ic?arika-sutra contains the doct-

rine which is characterized by the term Gon-jitsu-

hon-jaku-kai-C; i. e. 'open comprehension of tempora-

ry and true (doctrines); and that of original and su-

bordinate (states of Buddha).' The ' temporary '(Gon)

doctrine is that of all the Sutras spoken by Buddha

during the first forty years of his career, before he

spoke the Saddharma-pu?ic?arika-sutra, which alone

contains the ^true' (Jitsu) doctrine. The 'original'

(Hon) or primitive state of Buddha means the 'ori-

ginal enlightenment' (Hon-gaku) of the very remote

time when Buddha was in his primitive stage (Hon-

ji). The 'subordinate' (Shaku, lit. footprint) or se-

condary state of Buddha is the 'first enlightenment'

(Shi-kaku) of Buddha's life-time in this world (Sui-

NlCHl-EEN-SHtl. 137

shakn). The ' open comprehension ' (Kai-e) means to

show the final trnth, as the object of the appearance

of ^S'akjâmuni in this world.

In the first place we shall explain the 'open com-

prehension of the temporary and true doctrines '{Gon-

jitsu-kai-e). When /S'akyamun i appeared i n this world,

there were three classes of beings concerning the power

of their unederstanding. The lowest ckss was called

^S'ravakas (Sho-mon) or Miearers;' the middle, Praty-

ekabnddhas (En-gaku) or ^singly enlightened/ and

the highest,Bodhisattvas (Bo-satsu) or ' beings of wis-

dom.' Buddha taught the /S'ravakas to destroy pas-

sions, separate from transmigration, and attain to the

state of Arliat (A-ra-kan). ' He instructed those who

were capable of becoming Pratjêkabuddhas, to

attain to that state. The Bodhisattvas were taught to

make the great vow and prayer to save all beings

and bocome Buddhas like /Sakyamuni himself, when

their meritorious actions had been completed. These

three classes were called Tri-yana (San-jo) or ' three

vehicle?,' the first two being the Hina-yana (Sho-jo)

or 'small vehicle/ and the last, the-Maha-yana (Dai-

jo) or 'great vehicle.' One who attained either to

the state of Arhat or Pratyelâbuddha, according

to the Hina-yana, did not become Buddha of the

Mnhayana; and vice versa. One person could not

comprehend two ways at once. They were, therefore,

taught to practise any of the three vehicles at their

138 NICHI-REN-SHU.

pleaaure. So, there were three distinct classes of

people, who became the sages of as many vehicles.

This is called the doctrine of temporary expedient.

Thus, during the first forty years. Buddha spoke

several SutraS; observing the distinctions of three

vehicles. But in the Saddharma-pu?2C?arika, he de-

clared that all his speecLes of the first forty years

were expedients; and that there was only one vehicle

(Eka-yaua) and not three. Farther he said: 'The

/S'ravakas and Pratyekabuddhas are also the Maha-

yana and able to become Buddhas. Even the IHVian-

tis (Is-sen-dai) or 'unfaithful men ' and women are

able to attain to Buddhahood. All living beings

are possessedof the nature of Buddha; so that there is

reason to believe that every one without exception can

become enlightened. This is my true doctrine, wdiich

should not be doubted. However the temporary

doctrine of expedients has been spoken by me for the

purpose of leading men to the true path of the Sad-

dharma-pu?zc?arika. Therefore the temporary doc-

trine itself is true in some respects. The temporary

doctrine is like the^lotus flower, and the true doctrine

is like the fruit or seeds of the lotus. The flower is

truly the expedient for the fruit. The exjêdient and

the truth are unseparable. No expedient exists

without truth. Ino truth appears without expedient.

They are almost one, though numbered two. This

is called the Lotus of the Good Law.'

NlCHt-REN-BH^. 139

When Buddha spoke these words, the practisers of

the three vehicles at once understood the truth of the

one vehicle ])y the merits produced from their previous

practice according to the temporary doctrine. So,

even Devadatta and the daughter of the king of the

Nagas or serpents immediately ascended the throne

of Buddha.

This is the form of preaching of the ' subordinate

doctrine ' (Shaku-mon) of the Saddharma-puîcâ-

rika, in which the ' temporary ' doctrine is explained

to be expedient for showing the truth, and the three

vehicles are looked upon as if they were only one.

In the second place, the ^ open comprehension of

the original and subordinate states of Buddha' (Llon-

jaku-kai-e) is explained in the following way :—

The state of Buddha to which /S'akyamuni attained

in this world through the eight stages of his life

(Has-so-jo-do), is called Shi-jo-sho-gaku, or the

'first accomplishment of the perfect enlightenment.'

The term is shortened into Shi-kakti, or the 'first

enlightenment; and this is the subordinate Buddha

(Shaku-butsu). The enlightenment of /S'akyamuni

here was only to perceive that he himself had been

the Buddha of original enlightenment, the lord of

the Dharmadhatu (Hokkai, lit* êlement of law or

existence'), since very remote times. All Buddhas

of the ten regions of the three times, past, present

and future, are in the same way. During the 'tern-

140 NIOHI-REN-SHU.

porary' teaching of the first forty years, /S'akyamnni

spoke of himself as he first attained to Buddhahood

in this world as it appeared to be so. But when he

spoke the Saddharma-pnricZarika, he manifested his

real state of ôriginal enlightenment,' as he was the

Buddha of permanency and the lord of the whole

universe. But no 'original enlightenment' is mani-

fested unless the 'first enlightenment' has been at-

tained here, just as the flowers and the moon of the

former days can be understood only after we see

those of to-day. Again we can know tbe Buddhas

of the ten regions by seeing one Buddha only, and

recognise that we ourselves are already Buddhas by

hearing the state of other Buddhas. All Buddhas

of the subordinate state are like the images of the

moon reflected upon several waters, and only the

Buddha of the original state is like the real moon

in the sky. The 'subordinate' state is shown by the

'original' one, and vice versa. Though they are

different from each other, their virtue is one and the

same. This is called the Lotus of the Good Law.

When Buddha preached this doctrine, the whole

assembly of living beings of ten different worlds,

who were present in the Dai-ko-ku-e, or "^ Great Sky

Assembly,' u])on Mount Gr^'dhrakMx (Ryo-zen),

attained to the state of Buddha. This is the form

of preaching of the 'original doctrine' (Hon-mon) of

the Saddharma-pu?^<iarika.

NICHI-HEN-SHU. 141

In short, the character of the 'subordinate doctrine'

(Shalui-roon) is to sum up all his speeches, and ex-

plain the original intention of his appearance in the

world, \Yhich is to caufê all men and women, whe-

ther good or bad, strong or weak in understanding,

to join Buddhism. It is also to make the distinc-

tions of several teachings even, and show the wisdom

of the one vehicle of Buddha which is just and

equal. But the character of the 'original doctrine'

(Hon-mon) is to show the origin of all beings, and

the real state of enlightenment of the Buddhas of

the three times, past, present and future. It also

explains that all laws are good and all beings are

Buddhas.

The Bhagavat did not teach this excellent law of

the original doctrine to the ordinary Bodhisattvas

such as Msiugusii, Bhaisha^/yaraâ (Yaku-o) and

others. How much less did he teach it to the inferior

disciples.^ He carefully instructed in this doctrine

the Bcdhisattva Visish/aA'aritra (Jo-gyo) and some

others who appeared on the earth. The place in

which they were appointed to promulgate the law is

this world Saha (Sha-ba) or 6'ambudvipa ; and the

time is called either the Period of the Latter Day of

the Law, the World of evir and corruption, or the

Last 500 years. This is called the Special Instruction

in the Original Doctrine of the Soddharma-pu?ic?a-

rika.

142 NICHT-REN-SHU.

(b) The Three Great Secret Laws.

The important points of the doctrine of Kichi-ren's

sect are called the Three Great Secret Laws or Doct-

rines, which include all rules of Buddhism. In the

chapter on the Duration of the Life of the Tathagata

(Ju-ryo-hon) in the Sa(ldharma-pu72(iarika, Buddha

spoke of the permanency of the three bodies of Bud-

dha^ namely, 1. Dharma-kaya (Hosshin) or the ^spiri-

tual body,' 2. Sa7?2bhoga-kaya (Ho-^hin) or the ^body

of compensation/ and 3. Nirma?2a-kaya (0-ge-shin) or

the body cajoable of transformation. This doctrine is

the essence of the Sutra and the object of the appea-

rance of Buddha in the world; so that it is taken to

be the substance of the Three Great Secret Laws. In

the Sutra there occurs the term ^tlie Tathagata's

Secret Supernatural Power' (Nyo-rai-hi-m itsu-jin-dzu-

shi-riki); whence the name of the Three Great Secret

Laws.

The Three Laws are the Hon-zon, Dai-moku, and

Kai-dan of the Hou-mou, i. e. the chief Object of

Worship,the Title ofthe sutra,and the Place for learning

the Mia or moral precepts, all of which belong to the

Original Doctrine. The substance of these is contained

in the title of the Sutra which consists of the five

Chinese characters, Myo-ho-ren-ge-kyo (Saddharma-

pu??6?arika-sutra). We remember in our mind the

chief object of worship, recite with our mouth the

title of the Siitra, and keep in our body the place of

XICHI-REN-SHU. 143

/S'ila, or simply moral precepts.

First; the chief object of uori-hip (Hon-zon) of the

Original Doctrir.e is the great IsUindixhi of the ten

different worlds, which is the hcdy of Bi^ddlia, in

whom the followers of the sect helleve. This Ma?zcZaIa

re])resents the oiiginal Euddha of very remote times.

This Buddha's ^sfiritnal Icdy' (HoF?hin) consists of

the five elements (Taith, Water, Fire, Wind, and

Ether) of the Dharmadhatu of ten regions. The five

Skandhas or collections (Form, Perception, Name,

Conception, and Knowdedge) of the Dharmadhatu of

the ten regions form the nature of the 'body of com-

pensation ' (Ho-shin) of this Bnddha. The six organs

of sense of all beings of ten regions are the form of

the 'body capable of transformation' (O-ge-shin) of

this Buddha. The three actions (of B<idy, Speech,

and thought) and the four dignified postures (of

Going,Remaining, sitting, and Lying) of all beings

are the actions of this Buddha. The wisdom and

virtue of all sages and wise men of every region and

the enlightenment of all Buddhas are the supernatur-

al powers of this Buddha. All countries of every

region are his dwelling-place. He is free from birth

and death, even after passing through immeasurable

Kalpas. He is the Buddha of permanency, without

beginning and end. Tliis Buddha is called >S'akya-

muni who truly accomplished his state of Buddha in

very remote times (Ku-on-jitsu-j 6), or the 'original

144 NICHI-REN-SHtJ.

Buddha of three bodies that do nothing' (Mu-sa-san-

j in-no-hon-butsu).

The ten worlds from the world of Buddhas down

to that of hells, are all transformations of this origin

al Buddha. The chief object of worship (Hon-

zon) is the representation of this Buddha, so that

the five characters of Myc-ho-ren-ge-hyo (Saddhama-

pu??(iarika-sutra) are written down in the middle,

around which the forms of the ten worlds are added

to show the nature of the original Buddha.

Now âkyamuni said of hiniBelf, in the chapter

on the duration of the Tathagata's life, that he was

really this original Buddha. But not only was

/Sakyamuni so, but even we ourselves are the same.

This is the way of meditating on the chief object of

worship.

Secondly, the five characters Myo-ho-ren-gekyo

form the title of the Sutra, so that the name of Dai-

moku or ' title ' is given to them. To these five

characters, two more viz No-mu (Namas, or ' adora-

tion ') are added. Thus we repeat Na-mu-myo-ho-

ren-ge-kyo (Nama/i Saddharmapu?2C?cirikaya Sutra-

ya), or ' adoration to the Siitra of the Lotus of the

Good Law.' This is to believe in the Good Law of

the heart vvith the heart of the Good Law. The

title of the Sutra which consists of five characters, is

the essence of the whole Sutra as well as of the holy

teaching of Buddha's whole life, the principle of all

NICHI-EEN-SIIU. 145

things, the trntli of eternity, and the secret impor-

tance of Buddha's original state and of the virtue of

his enlightenment. It is quite beyond the reach of

explanation and reasoning, except in so fiir as one

may say that it is inexplicable and inconceivable.

It is not understood even by the subordinate Buddhas

and the highest Bodhisattvas. How much less can

it be known by the inferior beings ? It is simply to

be believed in, and not to be understood at all.

This is the title of the original doctrine.

Thirdly, the Kai-dan, or ' phice for receiving in-

struction in /S'ila or moral precepts/ of the original

doctrine is explained as follows: To keep the îla

is the most important matter of all the divisions of

Buddha's doctrine, whether of the great or small

vehicle of the true or of the temporary. Therefore

there is in the original doctrine the first true /S'ila

which is held by Buddha permanently. The Kai-

dan is the Bodhi-ma?z<ia (Do-jo) or ^ place for the

way,' where the ceremony to receive instruction in

the /S'ila is to be accomplished. The place is now

mentioned instead of the law which is to be observed

there.

The substance of this /S'ila is the title of the five

characters Myo-ho-ren-ge-kyo. One who believes in

this title and observes it, is said to be the holder of

the excellent /S'ila of the original doctrine. The

place where he keeps and holds it, is the Pure Land

146 NICm-REN-SHU.

of the Calm Light (Jak-ko -jo-do), i. e. the Kai-

dan.

In short one should rememher that his own body

is the Original Buddha (TTon-zoi]), thought is the

Good Law (Dai-moku), and the dwelling-place is the

Pure Land of Constantly Calm Light (Kai-dan).

Thus he should dwell in the Dharmadhatu, or ^spiri-

tual state/ of his own thought.

Though the rules of practice of Buddhism are

various, the three trainings (San-gaku) of the higher

morality (Kai), thought (Jo) and learning (E) are

the most important. By the higher morality one

keeps off the bad conduct of his body ; by the

higher thought, he tranquilizes his mind; and by

the higher learning, he becomes free from con-

fusion and attains to enlightenment. There is no

Buddhist sect which does not take these three trainings

as the principle of their practice, though each sect

possesses its own peculiar excellence.

So this sect is the same. The Three Great Secret

Laws are the three trainings of the sect. The Kai-

dan is of course the morality (Kai). The meditation

or thought (Jo) is to believe in the chief object of

worship (Hon-zon) and to meditate on the Good

Law. The learning (E) is to repeat the title of the

Sutra (Dai-moku), which contains the wisdom of all

Buddhas, and to show the excellence of the wisdom.

If one keeps these Three Secret Laws^ the three

NICHT-REN-SHU. 147

trainings are quickly accomplished, and immeasura-

ble Samadhis (San-mai) or meditations and Parami-

tas (Ha-ra-mitsu) or perfections of practice are spon-

taneously completed. Therefore even a being of

weak understanding can enter on the precious rank

of the enlightened in his present life. Thus the

doctrine of this sect is very deep and wonderful

indeed.

149

Sanskrit-Chinese Index.

Alviisala-mahablmmika- -^ K-^^'IHdliarma, 8

Akshobhya, 92 ^Âiiguttara-nikaya (Pali), 35 $? 1 ^<Âf/atasatru, 105 lESÂg]ta, 73 . ^^Âhita,IX ^^Âdvesha, 7 |:gAdhi/jitta, 109 i:r^(Iii^fnN 1 )

Adhipra^mi, 109 Wki^)Adhiraoksha, 7 ^SAdhisila, 109 ^(|]]^:f^ ] )

Anapatrapa, 8 $i\Ânavatapta, 52 ^J|ii?S(jg)

Anagamin, 109 ^^<nlAnathapi?ic?ada, XVII ^l^lfAuityata, 10 Âniyata-bhumika-dliarnia; 9 fvlJ^tg.*^

Apatrapa, 7 gApapa, IX ^-k^M.Apratisa??zkliva-nirodha, 10 î^>i^

Apramada, 7 i^;:gj5^)

Aprapti, 9 ^t^"

Abhidharraa, 16 ^Sl!^^®Abhidharma-ko5a-sastriv, 1 ^^,^§^^'<Jn:][|Abliidharma-i)iâka, 2 ^^JSi

150

AbhiDishkramawa-sutra XV -i^-^^

Abhisheka, 75 ^KAmitabha, 93 l:S"S(l;I^Bi^

)

Amitayur-dhyana-sutra, 105 ^l^llMlilH

Amitayus, 126 S:g'^(l«5i)Amitayus-sutra, 104 ^S'^Âmitartha-sutra, 134 IÊjS'^W

Amogbava(/ra, 75,79,81 K-i^l'^g:

Amogliasiddhi, 93 K-41l"lS?S

Ayodhya, 32 WlMMArupa, 37 Si CI

Arbuda, IX ÎsgArhat, 3,26,110,137 W^MAlobha,, 7 WMAvatamsaka, 52,71 ftaS

Avatamsaka-sutra, 22,32 ttS§MAvalokitesvara, 90,97 g$lfln:(^Sfti)

Avalokitesvara-vnti, .96,98 gflE "^

Avi(/7lapti-rupa, 5 .^^'^C)

Avidya, 85 ^;a^

Avifci, IX i:*11E^)

Avaivartika, 129 hv^'^S

Asraddhya, 8 K"*Asvagbosha,52, 53,59,106,115HiiT^

Ashâpattra-vnti, 97 <'MEAsa77zkhya, 11,42,62,57 g:|5^g(li^)Asamga, 32 $1Âs'dmguika, 9 fi;^55i(

151

Asawig'^li-samapatti, 9 ^;5?fe!

Asa.mskritiX, 4,87 J:Âsa7?^sb•/tl-dharnla, 10,33,40 |i^^.-ttJ

Astika, 47,48,49 •i^-^C^;^^^)

Asura, 61 l!^Âhi???sa, 7 'ivif^

Ahrikata, 8 S-^

Akasa, 10,11

152

Upali, 21, 26 S^Ûpeksha, 7 Ûruvilva-kasyapi, XIV ^S'&'S

L t=1

Eka-mudra-parsliad, 91, 95.] S^3

Ekayana, G6, 138] i^

Ekavyavaharika, 52 ] *fgn

Ekottaragama, 35 $? 1 ^^^

Auddliatya, 8 i^^

Kapimala, 116

163

Kalya, XIV S!!^

Kasyapa, 115 B,MKa.syapiya, 27 ÎMS§H

Kaslii, 116 tj$i|^

Kinnara; X £^S^Kinnara-ra(/a Druma, XV ^^^^("^^WKumaraîva, 14, 17, 45, 73,104^î|^:flKumarata, 116 SF'S^^^^î

Kumarila-bhaîJa; 13 ^'S^SKusala-mahabluimika- 'K $|l:g .^

dharma, 7

KU'mlasa??igraha-sila, 70 ^^.'tH-gKushi, XVIII :Jga,('î)

IWtyanush^Miia-^Mana,100 4§S^lPKaiik7-itya; 9 M^^Kawicînya, XIV ^^-^Kaiisidya, 8

Krodha, 81^^

Klisliâmano-vif/Zâna, 38

K lesa-mahabhiini ika- -K''^'^S -13

dharma, 7

Klesavara?za, 43 !^'^#Ksha^za; 15

Kshatriya, 50

Kshanti, 12 Oi?^(f^}gj)

Kshitigarbha-vnti, 96,98 -MM'M

Ga(/a6"irsba, XIV ÎS

154

Gandha, 5 ^Gandharva, X ^S^Garucâ, X BM^Garbha-dhatu, 78,79,88,89,- g^S^

90,96,99,102

GndhrakiUa, 74,114,140 «II1^S(3)

Godhanya, XV U^^Gomukha, 53 #-n

Grantha, 32 ¥:^

ahvkm, 4 «^^

Glirayia-vi(//?ana, 6,38 ^^M

/vaksliur-viiy/lana, 6,38 ^Sf

iTakshus, 4 ^Z'atur-miidra-pavshad, 81,94 112^3

iTandala, 50 gi?^Jutta, 5,38 >5

ffitta-rar/a, 38,40 >5W

iiitta viprayukta-dharma, 38, >9K-^'S''S

40

iritta-Yiprayukta-sa??iskara, 9 vj'pf ^.^3^J^

Aîntamani,' XIX ^^,^5i!;#(*B5)

iTetana, 7 £3

âitta-dhavma, 5,38,40 >SS^:t^

7i7ianda, 7 t¥

155

Gâmbu-dvipa; 57,141

6âyata, 116

6âra, 10

Gai), 10

6îhva, 4

Gîhva-vif//ânn, 6,38

G'iviti, 10

Geta, XIV,XV6''eta-vana Anatliapi?ic<(ada-

arama, XIVGêta-vana-vibara, 29

(rilanaprabha, 46

6-07anaprastliana--sastra, 2

(rileyavaraîa; 43

Ha

'i-* una

ig^.^HM

Tathagata, 13,23/26,32,35, ^^49,53,65,78,80,87,89,104,142

Tathagata-garblia, 6^

Tathagatanu bl i ava, 8

9

Tapana, IXTiryag-yoni-gata, VIII

Tiryag-yoni-sattva, 83

Tushita, 32

Te^/odhara-vrz'ti, 96

Trayasirmsa, XVI 11

Tripifaka, 2,13,14,20,26,49,51,

52,80,85,104,108 I]]^

Triyana, 137 iJl^

156

Trividha-5ila, 69 Hlfil^tSTrailokya-vir/aya-parsliad; 91,

Trailokya-viâya-samaya-par-

shad, 91;95 Îll^|ll^g^3

Dasabhiitni, XIII +:§Dasabliumi-vibhaslia-5astra,59 -1-:^g ^.-^ ff

Dana-paramita, 12 I3S^ÎS'^(S^)Divakara, 45 m^|Divjâdundubhimeghanirghosha,

97 (KISlE

Digha-nikaya (Pali), 35 - 1^^<52Dirghagama, 35 HîSDeva, 25,45,47,54,55 [}<

Devadatta, 139 5îM!v\'^

Devapala, XIV ^^nk^Devasarman, 3 î^g.îiDevi, XII Wll5(*;'<)

Dvada6'a-nikaya (or mukha)-

sastra, 44,48 -HUSZft

Dharma, 4,10,14,15,16,21,23,

32,35,36,38,40,41,65,70 ,^

Dharma-kaya, 63,69,78,82,

110,142 ,^'^

Dharmakala, 27 ,^gDharmagupta, 13,20,21,26,27 £|Ji|:,^

157

Dliannagiipta-vinaya, 22^23 EIk^:*t

Dharmaf/ata3'a5as, 134, ifllitÊ^^^^

Dharmadliatu, 22,30,101,1 13 ^^Dliarmadliatu-prakr/ti-^?Tana,

Dharmadhatu-ma?icZala, 83 .iHE^^^^r^^S

Dhaniiadhatvavatara, 5S K-'Sis^

Dharmapala, 33 fla.1^

Dharma-ina?i(iala, 90,9-1 •

.-Êglij ^-^^

Dharmamitra, 134 î^SS^Dharinalaksha?2a, 32 ,*tW^

Dharmava^ra, 93 Î^.^ÎSDharma-skandlm-pada, 2 «1tl^C^'^

Dhatu, 4,88 E^

Dhatu-kaya-pada, 3 E^'I^Gt^f^

Dliara?ii, 57,62'

^dM^Dh?'itaka, 115 ?S^^^S!

Uhyana, 12,20,114 ggDliyana-go/.-ara, X ElB IK

Namas, 144 ^M\Nama/i Saddharnjaj)U7i(iari-

kaya Sutraya, 14 1- TElll^.l^giSfSS

Namo 'mitiibhaya Biiddliaya,

106

158

Nagarfûna, 45,47,48,49,52,53,54.57,

59,74,79,80,81,106,116,124 f^g(fg;a)

Namakaya, 10 ^^<^

Naraka,83 ^^«;(^«-Nfrt)Mlanda, 33

. ^SMt^)Nastika, 47,48,49 lEi^X{<H:^)

Nirarbuda, IX B^gSS^Nirodha, 11,16 ^Nirodba-samapatti, 10 MM^Nirma?ia-kaya, 70,142 ^^Nirvma, ll,12,21,2ff,47,49,51,

52,71,80,93,115,126,129 gHg^Cf^)

Nirva?â-sutra, XVIII,XX gHi^gH

Nilanetra, 45,46 iilEtm

Nilapadmanetra, 53.

jHESJi-g

Nyayanusara-sastra, XXI SH^tfi

Padakaya, 10 ^^Padma, IX,89,90 ' t#"i:(f^^)Padmaimbbava, 89 W^^Paratantra-laksba^â, 36 ^:§"'#!

Paranirinita-vasa-vartin,XVII^^m^ !K

Paramartba, 3 H'MParamartba-satya, 128 ^ggParikalpita-laksba?2a, 36 l®iteiS:?i#l

Parinirva?ia, 43 i^Sii^

Parinisbpanna-laksliaîa, 36 S^^StfParamita, 11,70,105,147 ^^SS^

159

Parsva, 115

Pindola, 25

Pn?iyaniitra, llG

Pimyayasas, 115

Pusliya, XVPii(/a-parsliad, 91

Prakara^za-paila, 3

Prat/zla, 58

Pra^?lapti-pada, 3

Pra^M, 12,42,110

Pra^yTatara, 116

Pra<//la-paiamita, 52,71

Pra^/7a paramita-sutra, XVI |gif9:^^-j3^83

"^ 'j"3 "N iliiS

CJ)

Pra^/â-sutra, 65

Prdtapana, IXPratiglia, 9

Pratisa^^zkliya-nirodlia, 10

Pratityasainutpada; 4 ;

Pratyutpariiia-bnddha-sa77imu-

khavastliita-sutra, XVPradasa, 8

Prabliutaratiia, 29,135

Pramada, 8

Pramudita-bliumi, 4-9

Pratyavekslia?^,a-r/y7ana, lOO !^S^SKv|3

Pratyekabuddha, ] l,51,85,137^^Xl|^)Pra.srabdhi, 7 li{-ij^

Prapta, 9 &J

PM

160

Preta, 51,83 S^

Bahnsmtika, 1352 ' vN^SIh

Bahusrutika-vibha^ya, 52 ^^kH\SQc?-â

Bimbisara, 105 ^W^^lBuddha, 1; etc. i^{^Buddlia-dhyana-saraadlii-sagara-

sutra, XV :^gll!^BIIBnddhanandi, 115 €iiS?SBaddhabhadra^ 57 ^î(

"

Buddhamitra, 115 ^SÎS^^Bnddhayasas, 27 ^^g<4GBuddliavatamsaka-mahavaipiil-

ya-sutra, 62,87 ^^^;^}|fggfeg

Bnddhigati-parshad, 91,95 glg)^3

Bodhi, 42 IJQsg

Bodhidharma, 115,116,117 ^jfl^g.fJS?

Bodhiraa?ic?a, 145 m)^Bodhisattva, ll,etc. fe'fliS^1^^?£)

Bodhyaft-a, 91 '

:fT^n?g<^(^-M)

Bralimaâla-siitra, 25 ^^SSBrahman, 115 ^^Brahmaîa, 50,117 M^SlBhagavat, 80,114 ^#M(jg^^3^)Bhavaviveka, 46 3)i£!f^

Bhikshu, 25,49,53 i^^^Bhikshn?zi, XV ^jjjU^Bhutatathata, 65 nirif =

161

Bhaislia.^'yarasâ, 135,141 ^W

Magadha, 33,51,105 vi^^MaA-ilinda, XIV ^ffi

Ma^^/iima-nikaya (Pali), 35 -H-S'^^

Ma%u5ri, 51,63,97,107,132,

141 -^^S^Mangusri-voHti, 96,98 -{^^sE

Maîcâla, 78,88,90,91,94,96,

102,103,143 ^î^MMati, 7 HMada, 9 ig

Madhyamaka-sastra, 44,47,48 'fi-^

Madhyamagama, 35 'fi-Jll<$I

Madhyamika, 44 -B-tili^

Madhyantika, 26 ^BMMadhyanta-vibhaga-sastra, 32 H^f-^^tgManas, 5 -^sa

Manaskara, 7. ^^

Manii, 50*

S:^*(.1H:Si:^;3)

Mamira, 116 '^^JvMMano-xaga, 6 ^^WMauo-vi^?7ana, 6,38 i^MMantra, 79,90 3ri({'ia

Mari/ji, X 'li^^-iv^

Mahaka-syapa, 26,49,52,1 15 ^]^ '^M]\laliakrodliakaya, 95 ^<[^5;(d*:^

MaliaA'intya-sastra, 59 4<;js^ £3 Jf-Jl

162

Mahapadma, IX H fe^l^*Mahaparinirvawa, 22 -K^SlifMahaparinirvaîa-sCitra, 22 gJi^gB

Maliap%a-pars]iad, 94 i<^#5:Mahaprac/apati, XV i|,l^^S^5gMaliapra(/M-pararaita-sastra, •

21 'K^mMMahapra^rta-paramita-sutra,36'j<g:^jg,gH

Maliabraliman, lU j<.^KMahabrahraaraâ-paripril-ZiÂa-

sutra,XX -K^^WH^^mSMahabliuta, 99 , -K

Mahabliumika-dliarma, G •K^-'S!

Mahama?zc?ala, 90 -Kî^^t^:^

Mabamati, 49 "-Kffll

Mabamaudgalyayana, 2,62,04 -KHU^SS

Mabayana, 14,etc. -Kll

Mabayana-vinaya, 25 'K^^Mabayana-sraddbotpada-sastra,

5G,G6 '-Ki^.âSMabayana-sutra, 49,*51,105 -K^'^Mabayanala9/ikara-5astra, 32 -Kj^^^^^Mbar%a, XII ^<WMabaraurava, IX -K^f?Mabavibbasba-sastra, 3 'K^^l^'ffiMaba-vnti, 9G +<^^

Mabavaipulya, G3 j\'^^Mabavaipulya-mabasamnipata-

163

siitra, XIVMahavairo/jana, 78,80,81 ,79,92,

•K^^ ^m

94,95,97

MahavairoAânabhisambodhi-

sutra, 78

Mahasamghika, 27,51

Mabasamgbika-vinaya, 27

Mahasattva, 135

Mabisasaka, 13,27

Mabesvara, XMahoraoâ, X]\Iatsarya, 8

Mana, 9

Maya, 9

Maya-sutra, 53

MiA:Maka, 115

Middba, 9

Muktapusbpa, 97

Mudra, 92,94,101

Mn'gadava, XVIMaitreya, 32,31,73,97

Moksba, 110

Moba, 8

Mraksba, 8

Km

-Km|4

K"âH

53'Inc.

Ui

'gS(«5y)

Yaksba, X,XIVYasaf^, XIVYai'odhara, XII tat-î

164

Yano, 11,16/22,49,54,72 ^Yoga, 32,33,72,76,77,79,86,100,

101,102 . âYoga-sastra, 41 vSÊ^ttYogaZ:arya-bhumi-sastra, 32,

Yoâna, 64 4H^ •

Ritna, 90 MRatnadeva, 53 ^}KRatnadhvaga, 97 feSRatnava(/ra, 53 fi^^^'IS

Ratnasambhava, 52 fe^Ratnanubhava, 90 ^§HRasa, 5 -^

Raksliasa, X MmRa(/agnha, 9,51 W<^(®Rahu, X ^mRahula, 45 K^^Rahulata, 116 S^^^Rupa, 4,5,21,36,85 ^Rupadharma, 38,40 el-iH

Raurava, IX ^^

Laksliawa, 37 ^Laftka, XVI âLaftkavatara, 49 K^^Laftkavatara-sutra, 48,66 Kfc«§8S

165

Lokottaravada, 52 !^53^§H

Var/ra, 79,88,89,102 ^^SVa(/rakarma, 93 * 4i^S^Va^/raketn, 93 "îS®Va^ragandhi, 93 "ÎS^^Vaf^ragiti, 93 ^M%Va^raorha^zâ, 94 ^S^Va^/ ra A7tAedika- pra r/yTapararn ita-

âstra, 32 '

<t^;5|gtft«'

Vaf7ratiksli7?a, 93 ^'S^Var/rate(/as, 98 • ^M^Va(/radharma, 93 •^'S-IH

Va(/ra-dhatn, 18,88,89,90,91,

96,99,102 îrnik^

Va(/radhupa, 93 *$^'S^Var/ranr/ti, 93 ^S^VaJ/rapa7î-vnti, 96,98 • <j5!Sfrig

Va^/rapiishpa, 93 ^SWiVa</rabandha, 92 ^M¥:Va(/ral)odlii, 75,79,81 . <i^Bt-(ll!^)

Va^yraniali, 93 ^SMVa(/rayaksha, 93 ^;g^Va(/raraksha, 93 <'i^5iS

Va^/raratna, 93 "îSfeVa(/raraga, 93 ^M^Yixgmrkgay 93 ^MWVar/ralasa, 93 ^M^

166

Va^rava^b, 93 ^SUVa^rasekhara-siitra, 93 -^.SEI^

Va^rasattva, 75^78,79 ,80^81,

89,93,99 <iiiSiill^

Va^rasandhi, 93 ^M^Va^rasadhii; 93

'

'^M¥?Vatjrrasphoâ, 94 ^5^^Va^rahasa, 93 *^ff^Vaf/rahetn, 93 ^M^Va(/raftkiTsa, 93 4i^SSVa^ranubhava, 89 <<i^S §a

Va^/ranubhava-vriti, 96,98 ^M'MVo(/raloka, 93 <fe"gS

Vasasuta, 11

G

ii^^cS^vN^

Vasubandhu, 32,33,106,110,

124 'rK^($lil)

Vasumitra, 3,119 ^^Varawasi, XIV. ' M^^Vastiputriya, 27 ^-(i^fP^

ViAâra, 9 B^

Viîkitsa, 9 SS

Yignknsi, 5,37,65,85,99 . JSi"

Vi^?Tana-kaya-pada, 3 SI^K^î

Vitarka, 9 ^$

Vidyamatra, 32,33 gîgl

Vidyamatra-siddhi-6'astra, 38,

41 "^^muVidyamatra- siddlii- sast ra-

167

UriH, 38

168

/S'abda, 5 ^M

yS'abda-vidya, 33 flff^S

AS'akya, 45 UM •

;6'akyamum, 21,etc. SiS'^n^

âkya-vnti, 90,98 ^MMSvdhyd^ 9 , tiis

.

AS'ariputra, 2,G2,G4 ^W^^'ala, XVIII i^f^

/S'astra, 1,12, etc. tjl

/S'ikslia, 109 ^^ '

/Sikshanaiida, 58 i:^l^^^

îla, 12,21,24, stc. a.^(^)

/Sûananda, oo u^c^^rn^t^

.Sila-paraiDita, 21,29 a.^^^l^(^^)îlabhadra, 33 'M</Suddhodana, XII^XV %M/S'ubhakarasi??2ha, 75,81 #§;EK

^Mra, 50 -Im^ÂS'nramgama-samadhi-siitra,

XVI ^Kîinîi

.S'raddha, 7 ^>S'rama?ia, 52 r^c«.

AS'mvaka, 11,16,51,G2,G1,85,

137 ?tSg

^ravasti, XIV,XVII ^B^Vimala, 18 ^M/Srimala-deYi-si^îhanada, 52 ^$1^/Srimala-devi-simhanada-sutra,

169

XVI

170

Satya-siddhi-,<?astra, 13,14,15,

Saddharma-pimcLarika, 18,22,

71,74 :t:S!«l^ll

Saddharma-pn?zc?arika-siitrn

,

22,44,07,122, etc. E?

Sa7?2dhimrmoZ*ana- sutra, 32,

35,30,37,05 S."3^^l^.

Saptaparwa, 49 :\3^

Sabliagata, 9 |iFi$^

Samata-f/vTana, 100 ^^^|.;|ja3

Samaya, 84,95 \]]^^-

Samaya-parslmd, 91,94 ]1''^^'$1

Samaya-ma?2cZala, 90,94 ]]]^ glgl^j^^^

Samantabhadra; 03.97 ^ffi^ll

Saman tabhadra-dliyana-?ntra,

134^

g«nigi(ia

Saraantabhadra-bodhisattva-

Aârya-dharma-sutra, XVIII |l!lii!|angll;i.'ti3S3

Samadhi; 7,20,147 Illi^:^

Saniyaktva-ra.9i, 128 Wl}^^^

Sambhara-sila, 09,70 Kfe^'SSa??zblioga-lvaya, 70,142 ^<l;^

Sarva^?m--vn*ti, 90,98 1§!-S'^

Sarvanivara?la-visbkambhi-vr^t]*,

96,98 ^mMESarvastivada, 13,15,21,27 1 5^-)?§H

Sarvastivadin, 1,12 . 1^

171

Saba, 105,112,11:3,141 t^^Sagaramudra-samadhi, Gl ^^SUl^Siddlia, 76 mMinU)Siddiii, 72,77 \^b^

Si7>^ha, 1 16 @h^Sukhavati, 49,104,105,106,113,

122,123 ^g:|j^(^|^)Suldiavativyiiha, 123,128 ^ji^^Slii'li8*^83Siikhu vat ivyiilia-sutra , XVIII g;Siidatta, XrV (SSiJ(#^:i)

Sumeru, XV ^''S(3)Suvanâ-prabMsa, 52 <<j^^5^®Siivama-prabliasa-sutra, XV [ ^Siisiddbi-vnti, 96,98 i^^J^^gSuksbma-parsbad, 91,94 SÔ^Sutra, 18,22,32, etc. ^^'^©I-^)Sutrala??zkara-sastra, 32 -)<;i^?Ig^

S%a, X 5g^gSuryasoma, 45 ^^^ ^\WM:Soma, X \^MSautrantika, 2,13 ^;igSkandba, 4,10,16,85,143 '^

Stiipa, 135 ^Styana, 8 ^^^Stbavira, 51 j^^Stbiti, 10 . :Hj

Spariâ, 57 gSmr/ti, 7 (n'j

172

Srota-apaiina, 109 iSi^BTlS

Haklenayasas, 116 WS^Harivarman, 13 fef^l^îf

Hahadhara, IX 4il>Jt£^Si'

Himalaya, 52 IfIH

Hinayana, 1,13, etc. ^W^Hinayana-vinaya, 25 Î^SHinayana-siitra, 53 ^^^Hrzdaya, 97 >§

Hetu-vidya, 33 ESHri, 7 S

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A Short history of the twelve Japanese Buddhist sects ......Ill CONTENTS. >-^*»— • page Preface ^ Introduction '^H'^ ChapterI;theKu-sha-slm 1 ChapterII,theJo-jitsu-sliu 13 ChapterIII,thePvis-shu